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Lessons

Total Commitment Now

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ConraeaRs

What Are You Doing With Your Life?

A Bag Full of Holes

Am With You"

Our Christian Commitment Tested

How Real Is Your Christianity?

Attitudes, Actions, and Faith

Fire and Fruit

Self or Submission?

Presumption, Oppression, and Retribution

10.

Living for the Coming of the Lord

11.

How God's People Excuse Their Failures

12.

How God's People Are Judged

13. How God's People Prepare for Deliverance

The Adult Sabbath School Lessons are prepared by the Department of Church

Ministries of the General Conference of Seventh-day Adventists. The prepara-

tion of the lessons is under the general direction of a worldwide Sabbath School

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solely or necessarily represent the intent of the authors.

Editorial Offices: 6840 Eastern Avenue, N.W.

Washington, D.C. 20012

Lesson Authors: Thomas A. Davis

Paul G. Smith

Leo R. Van Dolson

Editor: Leo R. Van Dolson

Assistant Editor: Charlotte Ishkanian

Marketing: Bob Kyte

Sales Office: Shirley Sayers

Art and Design: Pacific Press

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Good News Bible,

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Trans-European

Division thanks

you for your

generous

support.

1C3

abina sent out nine invitations to her sixth birthday party. But

when the great day arrived, only two of her guests showed up. It reminded

Sabina of the party Jesus is planning for the world.

YOU may fielip send

the invitations

Eight million people in Sweden need an invita-

tion to God's ultimate reunion party. That is why

the Stockholm church is building an evangel-

istic center where young people and ethnic

groups may have a place to worship and hear

the heavenly invitation. And that is also why

children like Sabina extend God's invitaion

through religious radio programs produced in

makeshift studios at their church. You may help

their dream become a reality this Thirteenth

Sabbath. The

Thirteenth Sabbath Special

Projects Offering, December 20,

will

help build an evangelistic center in

Stockholm, Sweden and a K-12 school

for children in Birmingham, England.

Foreword

Totall

Commitmekat

Now

A first glance at this quarter's area of study may cause us to wonder, what

do the books of Haggai, James, and Malachi have in common? They do not

all come from the same Testament. They were written at different times to

meet different circumstances. But there are underlying themes that bring

these different books together to meet our needs for today. They teach us to

lay aside selfishness in full and loving commitment to God's will for us.

They also demonstrate clearly that in doing so we will enjoy the abundant

life.

Such an experience is far removed from righteousness by works. It is built

upon a loving, confident relationship with our Lord. If we love the Lord

with our whole heart, mind, soul, and strength we will want to demonstrate

our love in many practical ways that honor and please Him. In turn we will

discover that we gain all through giving all. Because of our love and appre-

ciation for our Lord, we place all we have and are at His feet. By holding

back nothing, we gain everything.

We begin our study this quarter with an introductory lesson on total com-

mitment. Then we move into two lessons based on the book of Haggai. This

book provides a practical demonstration of the fact that it really does pay to

cooperate with God. When we do, our total commitment leads to unlimited

blessings.

But what is total commitment in a practical sense? For our answer we turn

to the primer of practical Christianity—the book of James. The lives of prac-

ticing Christians demonstrate that true faith always produces the rich works

of love. On the other hand, those who are not committed fully to the Lord

tend to rationalize their unchristian behavior and thus become blind to their

true condition. Because this was true particularly of the Jewish people in

Malachi's day and is a specific characteristic of the Laodicean church (see

Rev. 3:17), we will conclude this quarter's study with lessons from the book

of Malachi. In the first three chapters we find God's loving warnings meet-

ing with self-righteous denials. Yet, even in the midst of those who pro-

nounce themselves weary of religion, there are a few whose names are re-

corded in "God's book of remembrance" (Mal. 3:16). The last chapter of

Malachi draws a clear contrast between the fate of the righteous and that of

the wicked. This last book of the Old Testament concludes with a prophecy

of the final great revival and reformation that will usher in the kingdom of

God. This constitutes our challenge today. Nothing short of total commit-

ment to God's will and God's purpose in our lives is worthy of this final

phase of the drama of the ages.

Moot The Writcr8

of This Quarter's Lessons

Thomas A. Davis graduated from Canadian Union

College with a degree in theology. He pastored in On-

tario for seven years before he was called to Washing-

ton, D.C., to join the Review and Herald Publishing As-

sociation as an editor. In 1960 he joined the Philippine

Publishing House for five years, then worked in India at

the Oriental Watchman Publishing House. In 1970 the

family returned to Washington, D.C., where Elder Davis

served as associate editor of the Adventist

Review,

asso-

ciate book editor, and acting editor of Life and Health.

He has authored 11 books including

Was Jesus

Really

Us?

and Of Course You Can Walk

Water and

numerous magazine articles. He and his wife, Margaret,

have three children.

Leo R. Van Dolson's career has included pastoral

work in the U.S. and Japan, teaching at Pacific Union

College and the Loma Linda University School of

Health. He holds a Ph.D. in educational administration

from Claremont College. Dr. Van Dolson has served in

an editorial capacity on four Adventist periodicals:

Ministry, Life and Health, the Adventist

Review,

and

the adult Sabbath School lessons. He has authored or

co-authored 18 books and has written several adult

teachers' aids. He and his wife, Bobbie Jane, have two

adult children.

Paul G. Smith is associate secretary of the Department

of Church Ministries at the General Conference in

Washington, D.C. He received his B.A. from Atlantic

Union College and has completed graduate work at

Maryland University and Andrews University. He

served as a pastor/evangelist for 10 years, then as depart-

mental secretary in the Chesapeake and Ohio confer-

ences before accepting the General Conference call to

lead out in stewardship service. He and his wife, Jeanne,

have two adult children.

What Are You Doing

With Your Life?

THIS WEEK'S STUDY: A biblical overview of stewardship and total corn-

mitment.

MEMORY TEXT: "I am come that they might have life, and that

they might have it more abundantly" (John 10:10).

773

CENTRAL THOUGHT:

God gave us life to use and manage for Him.

Throughout the Bible He instructs us through precept and example how

to manage our lives wisely, without selfishness. A direct connection ex-

ists between our relationship with God and the way we manage our lives.

OUTLINE:

The challenge of total commitment (Rom. 12:1, 2; 1 Cor. 4:2; Luke

16:1-12).

II.

Wholistic* stewardship (1 Cor. 10:31; 2 Cor. 8:5).

III.

Grace and wholistic stewardship (2 Cor. 8:1-9; Eph. 3:1-21).

IV.

The place of wholistic stewardship in character development (Rom.

8:12-14; Gal. 5:19-23; 2 Cor. 9:6-8; Deut. 16:17).

*This variation of

holistic

is being used to distinguish our usage from

some of the current uses of

holistic

that border on the spiritualistic. The

term

wholistic

involves the total lifestyle.

Wholistic stewardship

suggests

the careful management of all the talents and gifts that God has bestowed

on us.

INTRODUCTION:

Not only has God provided us with physical

capacities to use for Him, but also He has given us such talents as time,

energy, mental faculties, influence, means, and affection to manage care-

fully. When combined, these make life what it is. We are not made up of

isolated little parts and pieces. Instead, we are whole persons created in

the image of God. We have the potential of using our God-given talents in

either good or bad, helpful or harmful ways.

God has given each of us the power of choice to do whatever we

choose to do with that which He has entrusted to us. We are not to be just

users of life. We are managers or stewards of that which God has given.

The power of choice in itself is a gift of God that those who have found

salvation by grace must learn to use wisely and unselfishly.

God gave us everything love could provide. What He seeks in return is

total commitment to His way and will. Such commitment alone can bring

us the more abundant life. We are to give ourselves back to Him because

SUN

1111

we love Him. The gift of the power of choice insures that God will not

force or coerce us. However, through the indwelling Holy Spirit He is

ready to help us manage things in such a way that, even in this world, we

can enter fully into the joy of salvation and into the family of God.

There is a direct connection between our spiritual relationship with God

and what we are doing with His gifts. Our choices determine the outcome of

our lives. We decide whether we can be trusted with eternity. Our faithful-

ness and persistence in studying and understanding God's guidelines for

living, found in His Word, help mold our thinking and set the direction we

will follow.

As we give all that we have and are back to God, we will receive the

best of this life in return and will be prepared to live with Him for eternity.

Not only will those who have accepted Christ's sacrifice be happy but

they will take on the characteristics of the One in whose image and like-

ness they were created. When that happens we become successful stew-

ards or managers of life—true children of God.

This lesson sets the stage for the study of how to get the most out of life

by following God's guidelines. It will take a look at the basic biblical prin-

ciples of stewardship. These principles will then be illustrated and ap-

plied in lessons 2 through 13 in a study of the books of Haggai, James, and

Malachi.

Above all, we need to recognize that either we will use our gifts wisely or

waste them shamefully. Every day in the normal course of events each of us

stands at the crossroads. What are we doing with our lives today? What will

we do with them tomorrow? They are ours to manage. We are the stewards.

That fact presents each of us with an exciting challenge.

I. THE CHALLENGE TO TOTAL COMMITMENT.

What does God tell us should be our "reasonable service"? Rom. 12:1, 2.

We are to give Him everything we have in the way of body, mind, and

spirit. This is wholistic giving—wholistic stewardship. Because Jesus

Christ came to restore and save the whole person, it is a spiritual neces-

sity that we give Him all that we have and are.

What characteristic constitutes proper management of our lives? 1 Cor.

4:2.

When God gave us life, He did not just give us possessions or money to

manage. He provided everything necessary to physical, mental, emo-

tional, social, and spiritual well-being. Beyond that He gave us the intelli-

gence and the guidance needed to manage these assets. It remains for us

to manage them faithfully. Stewardship in the fullest sense can be defined

as the complete and unreserved giving of ourselves to Jesus Christ.

Ev-

erything is to

be committed to Him.

Consider the deeper implications of commitment to Christ. What is in-

volved in "true riches"? Luke 16:1-12.

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Our responsibility to God and to our fellow human beings does not de-

pend upon the quantity or quality of our material possessions. Our stew-

ardship is based on the fact that He has given us life. God has a prior

claim upon every human being simply because He provides life.

Too often stewardship is equated only with money and material pos-

sessions. But this responsibility began long before the existence of

money. Stewardship involves the wise and unselfish use of life—manag-

ing life according to God's guidelines for living.

The effectiveness of the plan of salvation for each of us rests upon

whether we recognize our dependence on and responsibility to God as

Creator, Redeemer, and Sustainer of life. The ultimate result of a faithful

personal relationship to the Lifegiver is eternal life.

II. WHOLISTIC STEWARDSHIP.

We cannot separate ourselves legitimately from God's plans for carry-

ing out His Work of salvation and restoration on earth. There is a sense in

which He needs us. Most certainly we need the privilege of being used by

Him.

What basic principle is outlined in 1 Corinthians 10:31?

What is the origin of true liberty? How do our gifts to God reveal our love

for Him? 2 Cor. 8:5.

If the church members in Macedonia had withheld their material and

financial resources, that would have been proof that they had not pre-

viously given themselves fully to God. Their gifts demonstrated that they

had given their lives completely "to the Lord" (verse 5).

ILLUMINATION:

"Nearly all the Macedonian believers were poor in this

world's goods, but their hearts were overflowing with love for God and His

truth, and they gladly gave for the support of the gospel. When general collec-

tions were taken up in the Gentile churches for the relief of the Jewish believers,

the liberality of the converts in Macedonia was held up as an example to other

churches. . . .

"The willingness to sacrifice on the part of the Macedonian believers came as

a result of wholehearted consecration. . . . It was not necessary to urge them to

give; rather, they rejoiced in the privilege of denying themselves even of neces-

sary things in order to supply the needs of others. When the apostle would have

restrained them, they importuned him to accept their offering. In their simplicity

and integrity, and in their love for their brethren, they gladly denied self, and

thus abounded in the fruit of benevolence."—The

Acts of the Apostles,

pp. 343,

344.

NOTES:

III. GRACE AND WHOLISTIC STEWARDSHIP.

Not only are we to be wholistic stewards of time, talents, possessions,

and self, but also stewards of the "mysteries" of God. One reason that

the grace of God is poured out so generously on us is that we can in turn

share that which we have received with those who have not yet accepted

the message of grace.

What significance is attached to the word

grace

in 2 Corinthians 8:1, 6, 9?

Paul uses one of his favorite words here. It may be understood properly

as "grace-gift." All who follow Christ will reveal the fact that God's

grace meets every need in the Christian's life.

Words cannot describe adequately God's gracious dealings with peo-

ple on earth as exemplified in the gift and life of Jesus Christ. His gift is

not limited to time, place, or recipient. It needs only to be accepted. In

the process of acceptance, it is internalized. That is, the receivers take on

the characteristics of the Giver. "Grace" not only describes the gift but it

also is an attribute of the Giver.

The Greek word

Charis

occurs about 150 times in the New Testament.

In the English Bible it is translated "grace" 130 times. In other instances,

it is translated as "liberality," "benefit," "gracious," "delight,"

"thanks," and "joy." These words describe the nature of the "gifts" of

God as well as the spirit in which the gifts are given.

Apparently Paul was thinking of this depth of meaning when he stated,

"Therefore, as ye abound in every thing, in faith, and utterance, and

knowledge, and in all diligence, and in your love to us, see that ye abound

in this grace also" (2 Cor. 8:7).

Such giving proves the sincerity of love, whether referring to God's gift or to

ours. (See 2 Cor. 8:8.)

SEARCH AND LEARN: Study Ephesians 3:1-21; then summarize below

what this passage teaches us about grace in the giving of God.

What did Paul have in mind in 2 Corinthians 8:3 when he stated that

the Macedonians gave "beyond their power" and "were willing of

themselves"?

"The Macedonians gave beyond their ability and means. Their ten-

dency was not to give too little, but too much. They gave spontaneously

and without being urged or even reminded, as it seemed the Corinthians

now needed to be. It was sufficient that the Macedonians know of the

need that existed. They requested the privilege of being allowed to share

in the ministry to the poor saints at Jerusalem. Their spirit exhibited com-

plete self-dedication and self-sacrifice to the work of the Lord."—SDA

Bible Commentary,

vol. 6, p. 888.

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Lesson

THINK IT THROUGH: Where am I on the following steps of giving?

5. Covenant of sacrifice

174. Planned giving to God

3. Planned giving to projects

2. Giving willingly to projects

1. Giving reluctantly to projects

IV. THE PLACE OF WHOLISTIC STEWARDSHIP IN CHARACTER

DEVELOPMENT.

Ever since the inception of sin it has been part of God's plan for fallen

human beings to be restored as members of His family. God calls us sons

and daughters. We call Him Father. Jesus is our Elder Brother. The Holy

Spirit dwells within us. How could the Godhead demonstrate a greater

longing and willingness than this to have us back in the family?

Character development involves the process of developing the charac-

teristics of God's heavenly family. His ways are to become our ways.

ILLUMINATION:

"God created man for His own glory, that after test

and trial the human family might become one with the heavenly family. It

was God's purpose to re-populate heaven with the human family, if they

would show themselves obOient to His every word. Adam was to be

tested, to see whether he would be obedient, as the loyal angels, or dis-

obedient. If he stood the test, his instruction to his children would have

been only of loyalty. His mind and thoughts would have been as the mind

and thoughts of God."—Ellen G. White Comments,

SDA Bible Commen-

tary, vol.

1, p. 1082.

What contrast does Paul draw between slavery to Satan and being sons

and daughters of God? Rom. 8:12-17.

Slaves have no part in inheritance. But the children of God receive a

part with Christ in His kingdom. Love, not fear or wrath, awaits them.

COMPARE the "works of the flesh" in Galatians 5:19-21 with the

"fruit of the Spirit" in Galatians 5:22, 23.

The "works of the flesh" are the natural outworking of the human

heart. The "fruit of the Spirit" is the natural fruitage of the Spirit's taking

over hearts and lives committed fully to God. Wholistic stewardship con-

sists of surrendering fully to God's will, way, and thoughts.

ILLUMINATION:

"Let no one say, I cannot remedy my defects of char-

acter. If you come to this decision, you will certainly fail of obtaining

everlasting life. The impossibility lies in your own will. If you will not,

then you can not overcome. The real difficulty arises from the corruption

of an unsanctified heart, and an unwillingness to submit to the control of

God."

Christ's Object Lessons,

p. 331.

What is the result of commitment to God's will and way? 2 Cor. 9:6-8.

Our giving demonstrates the extent and completeness of our com-

mitment. It is all-inclusive, embracing all areas of our lives. The result of

such giving is that grace abounds in and toward the giver. We reap what

we sow. This is one of the basic laws of life.

How much of our means and of ourselves does God expect us to give?

Deut. 16:17.

Individuals can only give as God enables them to give, whether it be time,

talents, money, or knowledge. Sharing the gospel simply is sharing what we are

able to share. Our spiritual experience and our relationship with God is what we

actually have to share. We use the "gifts" of life in the process of sharing.

Doing so not only blesses the recipients but benefits those who give. As we learn

to love by sharing our love and faith, our characters are being molded in the

image of the great Giver.

Financial gifts are important. These are needed urgently in the cause of

God. However, a living experience and a personal relationship with God

are our most urgent needs. Adequate funding is not and never has been

the basic problem that has hindered the development of God's work

through the centuries. The great need has been the development of a truly

spiritual experience in the recipients of God's gift of life.

True stewards of life understand by experience the joy of Jesus that is

expressed in Hebrews 12:2, "Looking unto Jesus the author and finisher

of our faith; who for the joy that was set before him endured the cross,

despising the shame, and is set down at the right hand of the throne of

God." Giving brings joy as individuals enter into full, complete, and

happy partnership with Jesus Christ.

FURTHER STUDY AND MEDITATION: Read John

10:17, 18.

"Christians are stewards of the things they possess. The disposition to

give to others is a divinely inspired talent, and thus a special evidence of

divine grace. A liberal spirit seeks spontaneously for an outlet in acts of

benevolence. It does not need urging."—SDA

Bible Commentary,

vol. 6,

p. 887.

SUMMARY:

The best thing we can do with our lives is to commit them

fully to God to do His will and way. Doing so involves wholistic steward-

ship—giving body, mind, and soul to God's service and for His glory.

This lesson has set forth several basic principles. Specific applications of

these principles will be made in the lessons that follow.

APPLICATION:

What have I discovered about myself in studying this lesson that I need

to make the subject of prayer?

What more can I expect from God than He already has given?

What more can God rightfully expect from me? What should I do this

week in putting to practice what I have learned about sharing?

Introduction to the Book of Haggai

d can gs and

BllessIng5

The short (just 38 verses) but practical book of Haggai is

written in the form of dialogue between God and His people. It

contains a unique message from God, driving home the lesson

that it

does

pay to cooperate with God and to obey His com-

mands. Total commitment leads to unlimited blessings.

Some commentators divide Haggai's book into four mes-

sages, but we have chosen to divide it into the five listed be-

low. Most of Haggai's messages are dated, enabling us to fit

them into history. We note that these dates are grouped to-

gether in the second year of the Persian ruler, Darius

Hystaspes (usually called Darius the Great).

The book begins with a message of rebuke. The people to

whom Haggai gave this admonition were in essence using a

false excuse to justify their course of action, saying that it

was "not a good time to build God's house." They had not

given up the project, but were waiting for a more convenient

season. There never is a good excuse or a good reason for not

doing what God asks us to do. If we press forward at His

command, He will open the way for us. The book of Haggai il-

lustrates this dramatically. No matter what obstacles or road

blocks Satan puts in the way, we will be able successfully to

carry out God's biddings if we depend on His enablings.

In the book of Haggai we find the basis of wholistic Chris-

tian management of time, talents, and means. Here also we see

a dramatic instance of what can happen when God's people

decide to take His prophets seriously and consider their ways.

How quickly drought and poverty turn into abundance and

blessing!

HAGGAI—BIDDINGS AND BLESSINGS

Consider Your

Ways (1:1-15)

Fear Ye Not

(2:1-9)

Consider From

This Day (2:10-19)

Future Glory From

Present Obedience

(2:20-23)

Message 1

Rebuke (1-12)

Aug. 29, 520 B.C.

Message 2

Promise (13-15)

Sept. 21, 520 B.C.

Message 3

Encouragement

Oct. 19, 520 B.C.

Message 4

Consequences

Dec. 18, 520 B.C.Dec.

Message 5

Reward

18, 520

B.C.

A Bag NEI of Holies

SAB

MEMORY TEXT: "Ye looked for much, and, lo, it came to little;

and when ye brought it home, I did blow upon it. Why? saith the

Lord of hosts. Because of mine house that is waste, and ye run every

man unto his own house" (Haggai 1:9).

CENTRAL THOUGHT:

The remnant of the Jewish people who had re-

turned from Babylon responded willingly and with amazing alacrity to

God's message of rebuke. They seemed to sense the truth of the

prophet's message that both temporal and spiritual prosperity depend

upon faithful obedience to God's commandments.

OVERVIEW—Haggai 1

First Message—A Rebuke

(1:1-12)

Second Message—A Promise

(1:13-15)

Introduction (verse 1)

False excuse (verse 2)

God's question (verses 3, 4)

God's challenge—"Consider

your ways" (verses 5-11)

Response—leaders obeyed

(verse 12)

God's message—"I am with you"

(verse 13)

Response—Began working on

temple (verses 14, 15)

INTRODUCTION:

If you turn the pages of your Bible too fast, you are likely

to miss the little book of Haggai. Too many people seem to have done so. This

precious jewel of a book often is overlooked or ignored. But it is of particular

significance to God's remnant church as it brings us a call to revival that will in

turn lead to faithfulness to duty.

Haggai indicates that, after a promising start, work on the second temple

gradually slowed down. During the reign of the Persian monarch, Cambyses,

only slow progress was made in rebuilding the temple. Then the false Smerdis

assumed the throne. He was influenced to issue a decree forbidding the Jews to

proceed with their rebuilding. While this moratorium was in effect, the Jewish

people put their time and emphasis into building their own homes and fortunes,

striving for temporal prosperity. Doing so led to frustration because the Lord

could not bless them while they neglected the needs of His house. Their negli-

gence led to both literal and spiritual poverty.

At the time that Darius Hystaspes came to the throne, "spiritually as

well as temporally, the Israelites were in a pitiable state. So long had they

murmured and doubted; so long had they chosen to make personal inter-

est first, while viewing with apathy the Lord's temple in ruins, that many

had lost sight of God's purpose in restoring them to

Judea."—Prophets

and Kings,

p. 573.

What good is a money bag if it is full of holes? But in Haggai 1:6 God says

that the people of Haggai's day put their earned wages "into a bag with holes."

The ridiculous thing is that the more you put into a money bag that is full of

holes, the more you lose. In a figurative sense, that was what the Jews of old

were doing and what many of those who consider themselves God's people to-

day are doing still. Whenever we give priority to personal interests and needs,

we likely will lose sight of God's purpose for us.

The prophets ordinarily were not what you might call "popular" peo-

ple. The aged prophet, Haggai, however, was an exception. Perhaps one

of the reasons why the writings of Haggai and most of the other minor

prophets are not popular among people today is that they contain strong,

penetrating messages that probe into the secrets of our hearts, pointing

out our sins and specific needs.

We find an additional record about Haggai and his younger contempo-

rary, Zechariah, in Ezra 5:1. This interesting duo of an old man and a

young one were called to serve as prophets before building had resumed

on the second temple. They became two of the most successful prophets

to minister to Judah. Under the inspiring leadership of these two prophets

along with that of the Judean civil ruler, Zerubbabel, and the high priest,

Joshua, the Jews completed the rebuilding of the temple.

I. FIRST MESSAGE—A REBUKE (Haggai 1:1-12).

After the historical setting is given in verse 1, verse 2 begins the mes-

sage of the book by quoting the words of "the Lord of hosts."

1. The People's Weak Excuse.

What misinterpretation of prophecy led the people to claim, as they did in

verse 2, that "the time is not come, the time that the Lord's house should be

built"? (See Jer. 25:12.)

"The people advanced this false argument for their failure to accom-

plish the rebuilding of the Temple. They apparently misinterpreted the

70-year prophecy of Jeremiah, saying that the period of captivity had not

been fully accomplished. Evidently they claimed to be waiting for the

completion of 70 years from the destruction of the Temple in 587/586

B.C. . . . , a period which would end in 51

17, a time somewhat later

than that of these messages (520/519 B.C). . . . The difficulties they en-

countered, which hindered their rebuilding of the Temple, they declared

to be in the nature of a reproof of God for their premature haste. But the

very fact that Darius had set aside the prohibition of Smerdis the usurper

for the building of the Temple . . . should have given the Jews every in-

centive to resume work on the house of the Lord."—SDA

Bible Com-

mentary,

vol. 4,

1076.

Often today we hear the same excuse, "It's not the right time yet. Let's

wait awhile." But whenever the Lord commands and opens the way for

us to act, that is the time to act. We never again may have such an oppor-

tunity.

ILLUSTRATION:

Our tendency to make excuses, no matter how lame

they may be, was illustrated in the

Automotive Retailer

magazine. It told

about the gentleman who explained the automobile accident that resulted

from his obvious negligence by stating on his report: "I knocked over a

man. He admitted it was his fault as he had been run over before." How

silly some of our excuses must seem to God!

What was the significance of God's use of the words "this people" in

verse 2?

"In

the hour of their opportunity, the Israelites had not shown them-

selves willing. Prompt obedience is expected of those whom the Lord

chooses and leads. Pleas for delay are a dishonor to God. And yet those

who choose to follow their own way, often frame ingenious excuses in

self-justification. Thus the Israelites declared that they had begun to re-

build, but that they were broken off in their work because of the hin-

drances devised by their enemies. These hindrances, they reasoned,

were an indication that it was not the proper time to rebuild. They de-

clared that the Lord had interposed difficulties to reprove their hot haste.

This is why, in a communication through His prophet, He referred to

them not as 'my people,' but as 'this people.' "—Ellen G. White Com-

ments,

SDA Bible Commentary,

vol. 4, p. 1175.

2. God's Question.

How did God react to the people's excuse? Verses 3, 4.

God's attitude comes through in no uncertain terms. There was no good

reason for the Israelites to give up their work on the temple. In fact, the more

difficult the circumstances, the more they should have persevered and turned to

the Lord who had led them back to Jerusalem. It was His work, and they should

have trusted Him to provide whatever they needed.

APPLICATION TO TODAY:

"This history will be repeated. There will

be religious failures because men do not have faith. When they look at the

things that are seen, impossibilities appear; but God can lead them step

by step in the course He desires them to take. His work will advance only

as His servants move forward by faith. While they may be called upon to

pass through trying times, yet they should ever remember that they are

contending with a weakened, beaten foe. God's people will finally tri-

umph over every power of darkness."—Ellen G. White Comments,

SDA

Bible Commentary,

vol. 4, p. 1175.

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Lesson

What twice-given challenge did God use to get the people to reconsider

their objections? How would we apply these words to our situation today?

Verses 5, 7.

The first "consider your ways" challenge

is developed in verses 5 and

6. It points out that even if their (and our) interest is materialistic, the way

to achieve the greatest material blessing is to follow God's will. The de-

sire for materialistic blessing should not be our motivation, but our true

self-interest involves doing what God knows is best.

SEARCH AND LEARN: Complete the following to help clarify the contrast

between what the people were doing and expecting and what the results

actually were:

YOU

Sow much

BUT

Bring in

Eat

Have not

Drink

Are not

Clothe yourselves

There is none

Earn wage

Put it into a

THINK IT THROUGH: Does it seem to you that there are more holes in

your money bag lately? Could it be that way because you give priority to

selfish interests?

What is the relative value of spiritual and material things? What instruc-

tion did Christ give as to proper priority? Matt. 6:24-34; 19:21, 22.

The second "consider your ways" challenge,

designed to arouse the people

from their apathy, is developed in verses 7 through 11. This time God leaves no

doubt about their part in cooperating with Him. They are to go up into the hills

and bring in the lumber needed to complete the building of His house. If they do

their part, there will be no question about God's doing His part. He will take

pleasure in even their most humble efforts and will assume responsibility for

seeing that the results will be much more glorious than could be expected.

NOTES:

SEARCH AND LEARN: For the second time God draws a contrast be-

tween the Jews' expectations and the actual results that will continue to

follow as long as their apathetic attitude lasts. Study the first part of verse 9;

then complete the following:

YOU



BUT

Looked for



It came to



Brought it home



I did



Why did such results happen, and what were the consequences in the

heavens and upon the land? Verses 9-11.

WED

These verses outline a universal principle. As we give and share, we

gain and receive blessings for ourselves. But the opposite is true, too.

Selfishness and greed naturally result in both material and spiritual loss.

The Desire of Ages,

pages 20 and 21, Ellen White calls this great

principle "the law of life for earth and heaven." It is one of the great laws

of life that cannot fail. "There is nothing, save the selfish heart of man,

that lives unto itself. No bird that cleaves the air, no animal that moves

upon the ground, but ministers to some other life. There is no leaf of the

forest, or lowly blade of grass,

but

has its ministry. . . . The flowers

breathe fragrance and unfold their beauty in blessing to the world. . . .

The ocean, itself the source of all our springs and fountains, receives the

streams from every land, but takes to give. The mists ascending from its

bosom fall in showers to water the earth, that it may bring forth and bud.

"But turning from all lesser representations, we behold God in Jesus.

Looking unto Jesus we see that it is the glory of our God to give. . . . All

things Christ received from God, but He took to give. So in the heavenly

courts, in His ministry for all created beings: through the beloved Son,

the Father's life flows out to all; through the Son it returns, in praise and

joyous service, a tide of love, to the great Source of all."

In the same reference, Ellen White refers to this law of life as the great

"circuit of beneficence." "Thus through Christ the circuit of beneficence

is complete, representing the character of the great Giver, the law of

life."

This great law of beneficence controls and guides life in the universe.

Above all it involves God upon His throne. As we give to God, He in turn

is able to give more in response.

What individuals and group of people responded to God's appeal

through Haggai, and what exemplary response did they make? Verse 12.

The term

remnant

refers to the small group of Jews who had returned

from the exile in Babylon.

In the light of the Jews' failure to respond to most of God's previous

MicgOtakt

Lesson

messages, their quick response to the message of Haggai is surprising.

Both leaders and people heeded the message eagerly and promptly. Hag-

gai can be recognized as one of the most successful of the prophets.

The people's spirit of hearty cooperation "led, within a remarkably

short time, to the completion of the Lord's house. The same spirit will, in

our day, lead to the completion of the spiritual house of God and to the

establishment of His eternal kingdom (1 Peter 2:5; cf. Matt. 24:14)."—

SDA

Bible Commentary,

vol. 4, p. 1074.

II. SECOND MESSAGE—A PROMISE (Haggai 1:13-15).

As soon as the people made the decision to obey, what comforting mes-

sage did the Lord send them? Verse 13.

After Haggai's second message the people seemed to recognize that the Lord

was in earnest with them. The repeated warning had been given that their pros-

perity and the blessing of God were dependent upon their entire obedience to the

instructions given through the prophet. As soon as they decided to follow God's

instruction, the Lord's messages of reproof changed to words of encouragement.

ILLUMINATION:

"The Lord God omnipotent reigneth. He assured the people

that if they were obedient, they would place themselves in a position where He

could bless them for His own name's glory. If God's people will only rely upon

Him, and believe in Him, He will bless them."—Ellen G. White Comments,

SDA

Bible Commentary,

vol. 4, p. 1176.

What can we learn from the dramatic change in attitude and actions that

took place when the Lord stirred the hearts of the leaders and the people?

Verses 14, 15.

According to verse 14,

the

inspiration received from the ministry of the

prophetic team, the old man Haggai and the young man Zechariah, pro-

duced an enthusiastic response in the hearts of the leaders and the peo-

ple. They immediately set about their preparations. Less than a month

later, on approximately September 21, 520 B.C. (according to the

SDA

Bible Commentary,

vol. 4, p. 1077) the actual work on the temple began

once again. Here is an illustration that a great change can take place in a

short period of time in the Lord's work today if we will pay attention to

the message of reproof addressed to the Laodicean church.

NOTES:

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FURTHER STUDY AND MEDITATION:

Read Ezra 5 and 6 and

Proph-

ets and Kings,

pages 567-574 for additional background on the work of

Haggai and Zechariah.

"The Israelites had no real excuse for leaving their work on the temple.

The time when the most serious objections were raised, was the time for

them to persevere in building. But they were actuated by a selfish dislike

to encounter danger and arousing the opposition of their enemies. . . .

They hesitated to move forward by faith in the opening providences of

God, because they could not see the end from the beginning. When diffi-

culties arose, they were easily turned from the work.

"This history will be repeated. There will be religious failures because men do

not have faith. When they look at the things that are seen, impossibilities appear:

but God can lead them step by step in the course He desires them to take. His

work will advance only as His servants move forward by faith. While they may

be called upon to pass through trying times, yet they should ever remember that

they are contending with a weakened, beaten foe. God's people will finally tri-

umph over every power of darkness. "—Ellen G. White Comments,

SDA Bible

Commentary,

vol. 4, p. 1175.

"There are many who urge that they cannot do more for God's cause than they

now do; but they do not give according to their ability. The Lord sometimes

opens the eyes blinded by selfishness by simply reducing their income to the

amount they are willing to give. Horses are found dead in the field or stable,

houses or barns are destroyed by fire, or crops fail. In many cases God tests man

with blessings, and if unfaithfulness is manifested in rendering to Him tithes and

offerings, His blessing is withdrawn. 'He which soweth sparingly shall reap also

sparingly.' By the mercies of Christ and the riches of His goodness, and for the

honor of truth and religion, we beseech you who are followers of Christ to dedi-

cate yourselves and your property anew to

God."—Testimonies,

vol. 4,

p. 484.

"When the heart is cleansed from sin, Christ is placed on the throne that self-

indulgence and love of earthly treasure once occupied. The image of Christ is

seen in the expression of the countenance. The work of sanctification is carried

forward in the soul. Self-righteousness is banished. There is seen the putting on

of the new man, which after Christ is created in righteousness and true

holiness.

"—Counsels on Stewardship,

p. 28.

SUMMARY:

Haggai and Zechariah were given a most difficult task. They

were called to stir up apathetic wills and to open up eyes blinded by self-

ishness and dulled by resignation. God used them in a remarkable way to

accomplish this seemingly impossible task and to arouse the "remnant"

people to finish the work they had been neglecting.

APPLICATION: Apply the following to your personal circumstances:

•

"True prosperity is dependent on the continuance of our covenant re

lationship with

God."—Prophets and Kings,

p. 570.

"What shall it profit a man, if he shall gain the whole world, and lose

his own soul? Or what shall a man give in exchange for his soul?"

(Mark 8:36, 37). What do we gain by serving self?

Am With You"

THIS WEEK'S STUDY: Haggai 2.

.§7

MEMORY TEXT: "This is the word of the Lord unto Zerubbabel,

saying, Not by might, nor by power, but by my spirit, saith the Lord

of hosts" (Zech. 4:6).

CENTRAL THOUGHT:

When God's Spirit is with us, we do not need to

be afraid of or worry about anything. God never fails those who put their

trust in Him and who match their faith with their actions.

OVERVIEW—HAGGAI 2

Third Message—

Encouragement (1-9)

Fourth Message—

Consequences (10-19)

Fifth Message—

Reward (20-23)

Those grieving over

contrast with former

temple comforted

(verses 1-5)

The glory of the second

temple to be greater

than that of the

first (verses 6-9)

Nature of acceptable

service illustrated

(verses 10-14)

Promise of an

abundant harvest as

a result of obedience

(verses 15-19)

Promise of over-

throw of opposing

nations (verses 20-22)

Personal promise to

Zerubbabel (verse 23)

INTRODUCTION: God's assurance, "I am with you," formed the main focus

of His second message. (See Haggai 1:13.) God repeats this assurance in the

third message (Haggai 2:4). The frustrating conditions that resulted from the

people's apathy and disobedience (Haggai 1:6, 9) did not indicate a withdrawal

of God's presence. Instead He used these bitter consequences to bring them to

consider their ways. God's presence never can be casual or indifferent. Because

of His interest in our ultimate well-being He oaten allows hardships to come to

help us become aware of our apathy or indifference to Him. God's miracle-

working power stands ready for our use whenever we are ready to allow Him to

use us properly. But we cannot expect God's blessing upon inactivity or disobe-

dience.

In Haggai 2:19 God promises, "From this day will I bless you." However,

there are three conditions to our reception of His blessings that are implied in the

book of Haggai. First, we must recognize our need through conscious consider-

ation of our "ways" (1:5, 7). Second, we need to turn from disobedience to

obedience (1:9-11). Third, there must be consecrated activity—faith must be

evidenced in action (1:8). Only then can we expect the might and power of the

Holy Spirit to bring us the same kind of abundant blessing that the people re-

ceived who heeded the messages of Haggai and Zechariah.

Haggai's brief book lacks the grandeur, the literary beauty, and the fire of

such prophetic messages as Hosea, Habakkuk, and Joel. But he leaves no doubt

in the minds of his hearers that he is speaking for the Lord. And it is to the Lord

that they responded. The secret of successful preaching is the hearer's clear rec-

ognition that "thus speaketh the Lord" (Haggai 1:2). Apparently the people

realized the weakness of their excuses and felt guilty about their negligence in

doing the work the Lord had sent them back to Jerusalem to do. But most of all

they caught a vision of what could be done and moved forward energetically to

complete the construction of the temple.

I. THIRD MESSAGE—ENCOURAGEMENT (Haggai 2:1-9).

The remnant who returned from Babylonian exile did not have the re-

sources, or even the accomplished artisans, that Solomon did when he built

the first temple. A few among the returned exiles had seen the former temple

and, of course, the rest had heard much about it. Haggai probably was in-

cluded among those who actually had seen the temple. As those who had

seen the former temple compared the structure that was being built after

their return with their memories of the former magnificent temple, they nat-

urally would have been disappointed, and were.

ILLUMINATION: "It was only 50 years since the Temple of Solomon had

been destroyed (586 B.C.) and 70 since the first captivity, and there were

"many" [Ezra 3:12] older men in the congregation who had seen it in their

youth, or childhood, and vividly remembered its grandeur and glory. They could

not help crying when they thought of the modest plans for rebuilding the

Temple.

"—SDA Bible Commentary,

vol. 3, p. 341.

Study God's message of encouragement in verses 3 through 9; then sum-

marize this message in your own words.

NOTE that for emphasis the words "be strong" are used three times and

applied to the same three categories of persons as were addressed in the

second message:

Zerubbabel, the governor.

Joshua, the high priest.

The people of the land.

What would be the basis of their renewed strength? Verses 4, 5.

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Lesson

In what way would the prediction in verse 9, that the second temple

would be more glorious than the first, become a fact? (See Verse 7.)

"As the people endeavored to do their part, and sought for a renewal of

God's grace in heart and life, message after message was given them

through Haggai and Zechariah, with assurances that their faith would be

richly rewarded and that the word of God concerning the future glory of

the temple whose walls they were rearing would not fail. In this very

building would appear, in the fullness of time, the Desire of all nations as

the Teacher and Saviour of

mankind."—Prophets and Kings,

p. 577.

Concerning the "glory" of the second temple, the book

The Great Con-

troversy,

gives us this insight: "There was no manifestation of supernatural

power to mark its dedication. No cloud of glory was seen to fill the newly

erected sanctuary. No fire from heaven descended to consume the sacrifice

upon its altar. The Shekinah no longer abode between the cherubim in the

most holy place; the ark, the mercy seat, and the tables of the testimony

were not to be found therein. . . .

"For centuries the Jews had vainly endeavored to show wherein the

promise of God given by Haggai had been fulfilled; yet pride and unbelief

blinded their minds to the true meaning of the prophet's words. The sec-

ond temple was not honored with the cloud of Jehovah's glory, but with

the living presence of One in whom dwelt the fullness of the Godhead

bodily—who was God Himself manifest in the flesh. The 'Desire of all

nations' had indeed come to His temple when the Man of Nazareth taught

and healed in the sacred courts. In the presence of Christ, and in this

only, did the second temple exceed the first in glory."—Page 24.

What lesson applicable to us today is implied in verse 8?

It is God who gives human beings the power to gain wealth and to build

and beautifully furbish buildings. In all that we do and all that we have,

we need to recognize this fact. As an acknowledgment that God is the

giver of all good gifts and that everything ultimately comes from His

hands, He asks us to return to Him a small portion of that which He has

entrusted to us. In doing so, we demonstrate that we can handle greater

blessings.

"God does not ask men to give Him offerings because He needs

money, but in order that they may receive a blessing from giving and de-

velop a character like His. . . . 'Continual giving starves covetousness to

death' (3T 548)."—SDA

Bible Commentary,

vol. 4, p. 1079.

II. FOURTH MESSAGE—CONSEQUENCES (Haggai 2:10-19).

1. The Nature of Acceptable Service Illustrated (verses 10-14).

In this fourth message God first of all points to a lesson taught by the

ritual law.

What illustration from the Levitical code shows that human conformity

to mere ritual forms cannot impart holiness? Haggai 2:11, 12. (Compare

Lev. 6:25-27; Num. 19:11.)

WED

MULTIPLE CHOICE: (Circle what you consider to be the correct answer.)

The flesh of the sin offerings (was /was not) considered holy. The

garment in which the priest carried that "holy flesh" (was /was not) con-

sidered holy. When something profane touched that holy garment, the

profane item (did /did not) become holy.

When an item came in contact with that which was unclean (such as

a dead body), it (became /did not become) unclean.

These ritual laws demonstrate the kind of service that is acceptable in

God's sight. What was true in the ancient ritual service can be seen to be

true in our service for God today. Merely coming into contact with the

symbols of worship does not make God's people holy and pure. The fact

that Israel had the temple did not make the Israelites holy. They and we

can be made holy and clean only through the work of Christ in the heart.

"But the opposite is true. The holy can be defiled by the unclean.

When God says, 'Come out from among them, and be ye separate, . . .

and touch not the unclean thing' (2 Corinthians 6:17, KJV), He is not just

being arbitrary or strict. He urges us to do so because of the law we are

considering right now. We can be so easily defiled by the unclean thing.

In this age, when we are surrounded by pornography and impurity of all

kinds, we dare not come in contact with the unclean thing."—Leo and

Bobbie Jane Van Dolson,

Boost Your Prophets

(Mountain View, Calif:

Pacific Press Publishing Association, 1983), pp. 111, 112.

What do you think God had in mind when, through the prophets' words

recorded in Haggai 2:13, 14, He reminded the people of their former diso-

bedience in not building the temple? (Compare with Eze. 14:20.)

ILLUMINATION:

"In order that the builders of the second temple might

make no mistakes, the Lord plainly instructed them in the form of a par-

able, regarding the nature of service acceptable in His sight. . . . [Haggai

2:10-13 quoted. ]

"A soul corrupted by sin is represented by the figure of a dead body in

a state of putrefaction. All the washings and sprinklings enjoined in the

ceremonial law were lessons in parables, teaching the necessity of a work

of regeneration in the inward heart for the purification of the soul dead in

trespasses and sins, and also the necessity of the sanctifying power of the

Holy Spirit [Haggai 2:14 quoted ]."—Ellen G. White Comments,

SDA Bi-

ble Commentary,

vol. 4, p. 1176.

2. The Promise of an Abundant Harvest That Will Result From Obedi-

ence (verses 15-19).

In chapter 1 God twice challenged the Jews, "Consider your ways." In

verses 15 and 18 of chapter 2 God once again calls for careful consider-

ation of how things stand. Now, however, there is a difference. Having

heeded God's previous challenge and reconsidered their ways, their ex-

pectations were to be more than fulfilled.

alp am sue

Lesson

SEARCH AND LEARN: Complete the following diagram that helps clarify

the contrast between the two "consider from this day" sections of the

fourth message:

"Consider From This Day"

(verses 15-17)

"Consider Now From This Day"

(verses 18, 19)

Before a stone

Expected grain

Now that the

Even though the

was laid in the

harvest cut

foundation has

harvest has not

building of the

been laid and

yet been gath-

temple

Expected oil

building is

ered, you

yield cut by

under way

can be sure that I

you.

Instruments

used—

blasting,

and

Because the Jews already had reconsidered their ways and started following

God's will, they could be just as sure of a good harvest as if it had already come.

This holds true today. We may only see the early sprouts of the promised har-

vest, but the great, abundant, final harvest soon to come is just as sure as are the

promises of God.

III. FIFTH MESSAGE—REWARD (Haggai 2:20-23).

This message apparently came to Haggai on the same day that he re-

ceived the fourth message. It focuses on rewards. Zerubbabel, the leader

who had guided the returned exiles through troublous times since their

return from Babylon, was given a comforting message. There still would

be much opposition on the part of surrounding nations—particularly the

Samaritans. But, if the people continued to follow God's leading as faith-

fully as they were at the time this fifth message was given, God would

bless and protect them in a marked manner.

There are Messianic implications in these verses that go well beyond

the scope of a personal promise to Zerubbabel. God's plans for His peo-

ple look forward to the establishment of the Messianic kingdom. The ulti-

mate fulfillment of Haggai's prophecy found here and in Haggai 2:6, 7 will

take place when the voice of God shakes the heavens and the earth. (See

Heb. 12:26; Rev. 16:17, 18;

The Great Controversy,

pp. 636, 637.)

What promise made to Zerubbabel can be applied to our own experi-

ence? Haggai 2:23.

"This personal word to Zerubbabel has been left on record for the en-

couragement of God's children in every age. God has a purpose in send-

ing trial to His children. He never leads them otherwise than they would

choose to be led if they could see the end from the beginning, and discern

the glory of the purpose that they are fulfilling. All that He brings upon

them in test and trial comes that they may be strong to do and to suffer for

Him."—Prophets and Kings,

p. 578.

What is the signet or seal of God's pleasure and blessing? Verse 23.

"Signet" refers to the seal or sealing ring that was engraved and used

for imprinting a seal on official documents. (See 1 Kings 21:8.) Often it

was attached to a cord worn around the neck. Because it bore the

owner's or official's personal mark, it was regarded as an object of great

importance. Notice that it was not the temple that was to be the sign or

seal. It was the obedient servant of God that was to be the signet. God is

revealed through happy, obedient people whom He blesses abundantly

and uses to testify to the glory of His character and His love.

FURTHER STUDY AND MEDITATION:

Read Zechariah 4 and

Proph-

ets and Kings,

pages 577-581; 593-597.

"Christians are Christ's jewels. They are to shine brightly for Him, shed-

ding forth the light of His loveliness. Their luster depends on the polishing

they receive. They may choose to be polished or to remain unpolished. But

every one who is pronounced worthy of a place in the Lord's temple must

submit to the polishing process. . . .

"The divine Worker spends little time on worthless material. Only the

precious jewels does He polish after the similitude of a palace, cutting away

all the rough edges. This process is severe and trying; it hurts human pride.

Christ cuts deep into the experience that man in his self-sufficiency has re-

garded as complete, and takes away self-uplifting from the character. He

cuts away the surplus surface, and putting the stone to the polishing wheel,

presses it close, that all roughness may be worn away. Then, holding the

jewel up to the light, the Master sees in it a reflection of Himself, and He

pronounces it worthy of a place in His casket."—Ellen G. White Com-

ments,

SDA Bible Commentary,

vol. 4, p. 1177.

SUMMARY:

In the small but important book of Haggai we find the basis of

Christian stewardship and total commitment. We find the principle that gov-

erns it—the law of life for the universe. And as we come down to these last

verses, we find God's people becoming His signet ring—His seal. The seal

of God is not something that He merely places externally upon His people.

God's seal is impressed in the character of His people where the entire uni-

verse will see it. Those reflecting the character of Christ become God's an-

swer to Satan's charge that, since the Fall, human beings cannot keep God's

law.

APPLICATION:

What have you learned about the principle of stewardship and total com-

mitment to God? How do you intend to apply what you have learned

during the week to come?

What promises have you found in this lesson that give you strength for

today and hope for tomorrow? This coming week plan to share these with

someone who seems to need them.

Introduction to the Book of James

Fan Woaik

Our tota commitment to and love for Christ leads us to seek His will in

all things—holding back nothing as we follow His leading in everyday,

practical matters. One New Testament book stands out as the primer of

practical Christianity—the book of James.

This candid book contains a special revelation for those who would

divide faith from works. James points out that there are two kinds of

Christians—professing Christians and practicing Christians. The differ-

ence is vital. Not only do practicing Christians profess to follow Christ

but they also demonstrate their profession by daily practicing the princi-

ples that Christ taught. In that way, the lives of practicing Christians be-

come laboratories in which it is demonstrated that true faith always pro-

duces rich works of love.

It is probable that the James who wrote this epistle was the stepbrother

of Jesus. (See Gal. 1:19.) James served as the leader of the church at

Jerusalem. (See Gal. 2:9.) In practical, down-to-earth terms, he spells out

in his letter the results of living faith, illustrating them in striking and in-

teresting ways. James evidently was influenced greatly by Christ's Ser-

mon on the Mount, building on its teachings many times throughout his

epistle. Not much is known about when or to whom he wrote. The con-

sensus of New Testament scholars is that his letter was written in the

early period of the development of the Christian church.

JAMES—FAITH AT WORK

Commitment Tested

(1:1-27)

Commitment Demon-

strated (2:1 - 5:6)

Commitment Reward-

ed (5:7-20)

By the trying of our

In the way we—

In patience (7-12)

faith (1-15)

treat the poor and

In answered

By our active response

bereaved (2:1-13)

prayer (13-20)

to the word of

put faith to work

truth (16-25)

(2:14-26)

By measuring up to the

use our tongues (3:1-

hallmarks of

18)

Christianity (26, 27)

overcome selfishness

(4:1-7)

acquire and use ma-

terial blessings (5:1-6)

Min Dagizam

Our Christian

Commitment Test

THIS WEEK'S STUDY: James 1:1-15.

MEMORY TEXT: "Blessed is the man that endureth temptation: for

when he is tried, he shall receive the crown of life, which the Lord

hath promised to them that love him" (James 1:12).

non,

SAB

CENTRAL THOUGHT:

The many difficulties and temptations that

Christians encounter are used by God as a means of perfecting characters

for eternity. These trials also serve as a test of our Christian commitment.

OVERVIEW: James 1:1-15

Verse 1

Verses 1-8, 12

Verses 9-11

Verses 13-15

Salutation

Steadfastness and

wisdom needed

in trials

the power of a

common faith

to bring

rich and

poor to the

same level

God does not

entice us into

sin; our own

desires do

INTRODUCTION:

The identity of the author of this epistle is uncertain,

although the weight of evidence points to James, the brother of Jesus,

rather than to any other man by the name of James referred to in the New

Testament.

The major focus of James' epistle is not on doctrine but on the Chris-

tian way of life. James emphasizes how Christians should live and act. He

portrays God as deserving service on a more practical level than merely

that of formal worship. God is interested in clean hands as well as a pure

heart.

In the main, James writes for the converted rather than for the uncon-

verted. His main thrust is not how to get rid of guilt and receive forgive-

ness for sin, but rather how the committed Christian should perform

after

conversion. Of course he is aware that, not infrequently, his readers fall

short of the ideal.

In this setting we may note that this epistle, perhaps more than any other

letter in the New Testament, reflects the teachings of the Sermon on the

Mount. Christ's teachings on the mount can be practiced fully only by peo-

ple in whom the Spirit of God dwells. So the "oughts" that James writes

about can be carried out only by the empowering of the indwelling Spirit.

This idea is encompassed in the writer's reference to "the implanted word

which is able to save your souls" (1:21, RSV) and in the statement that "he

chose to give us birth through the word of truth, that we might be a kind of

firstfruits of all he created" (1:18, NIV).

James starts his epistle positively by encouraging his readers to regard

"temptations" (KJV) or "trials" (RSV), as beneficial. This trial theme

continues as a binding thread throughout the epistle. Probably he uses

this approach because his readers were undergoing trials and persecu-

tions at the time. He wanted them to understand that God could help

them develop characters for eternity better during times of trial than dur-

ing periods of tranquility.

This week we shall look at why this is so, and how we are to relate to

and be equipped for tests, trials, and temptation.

I I. SALUTATION (James 1:1).

What does the term signify that James uses to describe himself? James

1:1.

The Greek word translated "servant" in the KJV, by which James

characterized himself, is frequently used in the New Testament to refer

to followers of Christ. (See Acts 16:17; 1 Cor. 7:21; 2 Tim. 2:24.) Other

Bible writers applied the same term to themselves. (See Rom. 1:1; 2 Peter

1:1; Jude 1.) The translation "servant" does not adequately convey the

sense of the Greek word. It more precisely meant "slave." When this last

term is used of disciples of Christ, it signifies total, loving commitment to

their Master.

Who were the "twelve tribes which are scattered abroad" to whom

James addressed his letter?

Some Bible scholars hold that James is addressing Jewish Christians.

Others believe that he is using the term figuratively, as meaning all Chris-

tians. Whoever his intended audience may have been, his letter has a

message for all followers of Jesus. It deserves to occupy a place of honor

in the hearts of Christ's followers today.

II. TRIALS (James 1:2-8, 12).

In the practical sense, is it reasonable or unreasonable for James to ex-

hort his readers to consider it "pure joy" (James 1:2, NIV) when they en-

counter trials and temptations? Why?

Study carefully these points regarding James' exhortations in verse 2:

1. Earthly joy generally springs from pleasant circumstances. Chris-

tian joy will be experienced regardless of circumstances. It grows from

the conviction that whatever happens is meant by God for our ultimate

good.

James refers to "fall [ing] into" (KJV), or "meeting" (RSV), trials.

He does not suggest that the people experiencing the trials walked into

them. The situations will not be of their own making.

Neither does he suggest that trials and difficulties themselves are

joyful, but that the results will be something in which to rejoice. Or we

might put it this way: the flesh will not enjoy the trials, but the spirit will

rejoice.

When James exhorts his readers to "count," or consider, trials as joy-

ful, he does not mean to suggest that it is easier to put up with a bad

situation if we regard it as a blessing, although it really is not. What he is

saying is that, because of the end result, it is a joyful situation, so we

should view it as such.

"All the way up the steep road leading to eternal life are well-springs of

joy to refresh the weary. Those who walk in wisdom's ways are, even in

tribulation, exceeding joyful; for He whom their soul loveth, walks, in-

visible, beside them. At each upward step they discern more distinctly

the touch of His hand; at every step brighter gleamings of glory from the

Unseen fall upon their path; and their songs of praise, reaching ever a

higher note, ascend to join the songs of angels before the throne."—

Thoughts From the Mount of Blessing,

p. 140.

[T]

What reasons does James give for the necessity of testing our faith?

James 1:3.

God allows trials to come to the Christian for a purpose. They are nec-

essary. Faith, like gold, needs to be placed in the crucible and purified of

dross. Looking at it another way, the same thing that is true of muscle

development is true of faith development. To become stronger, faith

needs to be exerted against trials and difficulties. This was illustrated in

our study of Haggai. The trials that came to the Jews at the time of the

rebuilding of the Temple were designed to develop their faith. What hap-

pened when they responded in faith demonstrates that through testing,

genuine faith develops staying power, an elastic spirit which bears up

against trials until it conquers.

Because James probably was writing to Christians who were suffering

persecution, their faith was being tested. Most of us are not experiencing

such conditions now. But, in some respects, easy times may bring greater

tests of our faith than difficult times bring. Easy times encourage the nat-

ural tendency to depend on self, or on material things, rather than on

God. This in turn requires that we remind ourselves continually of our

actual helplessness under these circumstances to develop a steadfast

faith in God. Because easy times appear to make few demands, faith

tends to become flabby. But in the same way that it takes constant exer-

cise to keep in shape for greater future demands upon our strength, it

takes constant exercise of faith in small matters of life, matters we may

think we can handle ourselves, to be prepared for the greater trials to

come.

What must we do in order for patience, or steadfastness, to contribute

toward making us "mature and complete, not lacking anything"? James

1:4, (NIV).

Faith has a goal, which is full Christian growth, or maturity. "We are in

the school of Christ in this life, where we are to learn to be meek and

lowly of heart; and in the day of final accounts we shall see that all the

obstacles we meet, all the hardships and annoyances that we are called to

bear, are practical lessons in the application of principles of Christian life.

If well endured, they develop the Christlike in the character and distin-

guish the Christian from the

worldling."—Testimonies, vol.

5, p. 344.

Why does James 1:5 suddenly bring wisdom into the picture when

James has been focusing on trials and temptations?

James is writing of "the wisdom that is from above" (James 3:17),

which is not involved with the wisdom of men, but is a gift, a revelation.

In context, it is an understanding of what is required to develop the fruits

of spiritual growth and completeness that God requires in the Christian.

He is talking about a spiritual insight that will guard the Christian from

falling back into the ways of the unregenerate.

THINK IT THROUGH: What are some of the reasons why the doubter will

not "receive any thing of the Lord" (James 1:7)?

III. EXALTATION AND HUMILIATION (James 1:9-11).

THINK IT THROUGH: In James 1:9 the writer does not explain how the

"brother of low degree" is exalted. What reason or reasons would you

give?

Judging by the amount of space given in verses 9-11, on which group does

James concentrate his attention—the rich or the poor? What would you

suggest his reason might be for doing this?

The apostle is not discussing here the exaltation that comes with

worldly wealth or the humiliation that may accompany the lack of it.

Rather, he discusses the attitude that the Christian in either category

should take because he is in Christ. The poor individual, James implies, is

rich in Jesus, and therefore should rejoice in that high spiritual status.

Conversely, the affluent Christian, who may have been proud of his

wealth, should be glad that his possessions no longer take pride of place

in his heart, but that in Christ such things no longer are relevant. He real-

izes that he himself, as well as his wealth, is transient, and that his experi-

ence in Christ is alone important and enduring.

The Bible, of course, does not condemn wealth. But, in referring to the

rich when writing to Timothy (1 Tim. 6:17), Paul cautions against two

perils: arrogance (it is difficult for the rich to be "poor in spirit," Matt.

5:3), and dependence on wealth. This danger is illustrated by a note

handed to George Whitefield as he was about to begin a sermon in Lon-

don. It read: "The prayers of the congregation are desired for a young

man who has become heir to an immense fortune and who feels much

need of grace to keep him humble in the midst of his riches."

WED

IV. TEMPTATION (James 1:13-15).

SEARCH AND LEARN: Compare James 1:13 with Hebrews 11:17 and

Genesis 22:1. How do you harmonize the last two texts with what James

says?

James cannot be denying that God tests individuals. The Bible clearly

teaches that He does. (See 2 Chron. 32:31; Jer. 9:7; Zech. 13:9.) The

point the apostle is making is that God does not tempt

so as to entice,to

sin.

God

tests

us in an attempt to bring out the best; Satan

tempts

us in an

effort to bring out the worst.

"James shows that it is inconceivable that God would tempt men to

sin. He cannot be tempted with the desire to tempt men to do evil.

Though God grants to every man the power of free choice, He must not

be charged with the evil deeds this freedom makes it possible for man to

commit. James categorically absolves God from being the source of any

man's enticements to sin."—SDA

Bible Commentary, vol.

7, p. 510.

James identifies "lust" ("evil desire," NIV), as the point of contact by

which temptation makes such strong appeal to us (James 1:14). What is it

that enables the contact with sin to take place?

"Satan finds in human hearts some point where he can gain a foothold;

some sinful desire is cherished, by means of which his temptations assert

their power."—The

Great Controversy,

p. 623.

In his discussion on temptation (verses 13-15) James shows that sin pri-

marily is internal rather than external. We are inclined to blame the devil or

someone else when we fail. James does not even mention the devil in this

discussion. That does not mean that the apostle denies the part that Satan

plays in sinning. Instead, it indicates his concern to make it plain that sin is,

first of all, our own responsibility. We alone make the choice to sin.

"It is not safe for us to linger to contemplate the advantages to be

reaped through yielding to Satan's suggestions. Sin means dishonor and

disaster to every soul that indulges in it; but it is blinding and deceiving in

its nature, and it will entice us with flattering presentations. If we venture

on Satan's ground we have no assurance of protection from his power. So

far as in us lies, we should close every avenue by which the tempter may

find access to

us."—Thoughts From the Mount of Blessing,

p. 118.

What in the life of Jesus shows that temptation is not sin? Heb. 4:15..

Some people become discouraged because they are beset vigorously

by temptation. No one can be tempted as severely as Jesus was, yet He

knew no sin. No matter how compelling or pervasive temptation may

seem to be, it is not sin. It is when we yield to temptation that we sin.

"No man can be forced to transgress. His own consent must be first

gained; the soul must purpose the sinful act before passion can dominate

over reason or iniquity triumph over conscience. Temptation, however

strong, is never an excuse for

sin."—Testimonies, vol.

5, p. 177.

What is it about the "sinful nature" (Gal. 5:17, NW, or "flesh," KJV)

that must be constantly repudiated?

"The flesh of itself cannot act contrary to the will of God. We are com-

manded to crucify the flesh, with the affections and lusts. How shall we do

it? Shall we inflict pain on the body? No; but put to death the temptation to

sin. The corrupt thought is to be expelled. Every thought is to be brought

into captivity to Jesus Christ. All animal propensities are to be subjected to

the higher powers of the soul. The love of Christ must reign supreme; Christ

must occupy an undivided throne.

"—The Adventist Home,

pp. 127, 128.

The power of Christ is given to all who truly know Him, so that they

may have all that is necessary for life and holy living. (See 2 Peter 1:4.)

SEARCH AND LEARN: In James 1:15 four steps are implied in the devel-

opment of sin that parallel events in the human experience. List them:



NOTE that sin is the result of the union of the will with lust ("evil desire,"

TEV). Not until this union takes place is sin born.

G121 FURTHER STUDY AND MEDITATION:

Read

The Great Controversy,

page 623;

Thoughts From the Mount of Blessing,

pages 116-119;

The Min-

istry of Healing,

pages 174-176;

Testimonies,

volume 8, pages 123-132.

Meditate on the following:

"An impure thought tolerated, an unholy desire cherished, and the

soul is contaminated, its integrity compromised. . . . If we would not

commit sin, we must shun its very beginnings. Every emotion and desire

must be held in subjection to reason and conscience. Every unholy

thought must be instantly repelled. . . . Satan is watching to ensnare your

feet. You must have help from above if you would escape his devices."—

Testimonies, vol.

5, p. 177.

SUMMARY:

Spiritual and moral muscle are both tested and strengthened

by trials and temptations, and God gives the wisdom to deal with them.

But as human beings we are peculiarly susceptible to temptation, so we

must be constantly alert and constantly resist its blandishments.

APPLICATION:

As I honestly examine my own attitude toward the tests and trials that

come to me, how do I find that I meet them?

Have

trained myself to repudiate an evil temptation as soon as I recog-

nize it, or do I allow myself to toy with it sometimes?

[-Eow Ellea11 ils Your

Christrunity?

THIS WEEK'S STUDY: James 1:16-27.

MEMORY TEXT: "Be ye doers of the word, and not hearers only,

deceiving your own selves" (James 1:22).

775

1.2

CENTRAL THOUGHT:

A professed Christian's true religion is wit-

nessed to by his words, his reactions to life situations, and by the way he

responds to the needs of others.

OVERVIEW: James 1:16-27.

I. All good gifts come from God (1:16-18).

To think otherwise is to be deceived.

God, unchanging, always does good.

God gives believers new life.

II. The importance of Christian self-control (1:19-21).

In hearing, speaking, doing.

Wrong reactions misrepresent God.

Put away sin and receive the implanted word.

III. The importance of doing (1:22-25).

Hearing without doing is self-deceptive.

The doer is blessed.

IV. Tests of religious experience (1:26, 27).

The tongue reveals the depth of religion.

Some hallmarks of Christianity.

INTRODUCTION:

Following an assurance that every good gift comes

from God, James moves into the laboratory of day-to-day living. There

he focuses his readers' attention on their problems, urging them to take

the Christian approach in solving them. The problems he mentions are

those of human nature, the kind that many Christians must face up to and

solve in their own lives. In this lesson we shall look at the problems

James touches upon as they relate to our own experience.

The relationship of this week's passage to the overall theme of the epis-

tle of James is obvious. Last week we learned that the thrust of the epistle

is the way the Christian should live. This week's study brings to our at-

tention key and highly-visible areas that need to be guarded continually—

hearing, speaking, reacting. In order to cooperate with God in obtaining

victory over sin and to witness to the character of the Lord we profess to

follow, we must be on guard against a wrong spirit.

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I. ALL GOOD GIFTS COME FROM GOD (James 1:16-18).

Against what misapprehension does James warn the Christians to whom

is writing? James 1:16.

The words, "Do not be deceived [in this matter of temptation], my be-

loved brethren" (James 1:16, RSV), provide a bridge from the thought

expressed in verses 14 and 15 to verse 17. Although temptations to sin

arise from within, such temptations do not come from God.

What characterizes God's gifts? James 1:17.

This text does

not

indicate that everything that happens to the Christian is

pleasant. James already has dealt with that matter. What he is saying is that

every gift that comes from God—and God gives innumerable gifts—is good

and faultless, no matter what the channel may be.

Just as medicine given by a physician may taste bitter, but nevertheless

heals, some good things God sends may not seem pleasant initially.

God's gifts always are good for us and are adapted perfectly to our indi-

vidual needs.

In view of the first part of James 1:17, which tells us that God's gifts are

always good, what reassurance can be found in the last part of the verse?

Nothing within the range of human knowledge can illustrate adequately

the unchangableness of the nature, character, and attributes of God.

Even the stars, which appear so unchanging, do change. But God Him-

self never varies. His very nature prohibits His giving anything but good

gifts, and assures us that His generosity never will dry up.

What does James say is the instrumentality by which we are "brought

forth" spiritually? James 1:18.

The apostle seems to be thinking back to verse 15, drawing a contrast

between two offspring—sin's offspring and God's offspring. The natural

offspring brought forth as a result of allowing ourselves to be seduced by

sin is a person subject to the second death. God's offspring, a regenerated

person, is brought forth by accepting the "word of truth"—God's Word,

applied by the Holy Spirit. (See 1 Peter 1:23-25; Col. 1:5.)

The phrase "of his own will he brought us forth" (RSV) reminds us of the

words recorded in John 1:13. Referring to those who accepted Jesus as

Saviour, John says, they "were born, not of blood nor of the will of the flesh

nor of the will of man, but of God" (RSV).

NOTE

how God uses the "engrafted word" of truth to regenerate us.

James 1:21. An intellectual knowledge of the Bible does not save an indi-

vidual. The Word must be implanted in the soul by the Holy Spirit as a

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principle (Ps. 40:8; 119:10, 11). It is not found there naturally. That Word

is to be received meekly, without parleying or questioning. Kept there

continuously, it transforms the life and saves the soul.

II. THE IMPORTANCE OF CHRISTIAN SELF-CONTROL (James 1:19-

21).

What is meant by the exhortation, "be swift to hear," in James 1:19?

It is clear that James means much more than allowing words to register

understandably in our minds. A great deal of trouble may be generated

because, while we may hear the words of others, we do not try seriously

enough to understand what they are saying, or to properly respond to

what they are trying to convey.

We might illustrate James' meaning this way: A father asks his son who

is sitting nearby to do a certain chore for him, but the son continues what

he is doing. After a time the father asks, "Did you hear me, John?" He

knows full well that John did hear. But John was not "swift to hear" in

that he was tardy in responding to what he heard.

On the much more important level of responding to God, the Christian

must act promptly upon the voice of conscience or upon the clear instruc-

tion of the Word.

Describe the attitude of the psalmist toward the commandments of the

Lord? Ps. 119:60.

"Our only safe course is to render obedience to all His requirements, at

whatever cost. All are founded in infinite love and wisdom

."—Testimo-

nies , vol.

5, p. 365.

What is meant by the advice, "be . . . slow to speak," in James 1:19?

James has a more profound concern than that we should spedk slowly

when we talk. Much has been written by both secular and religious writ-

ers about the great potential of words for good or evil. Often destiny

hangs on the understanding of words. Words come readily to most of us.

Even the most devout and committed Christians sometimes speak words

that they afterward regret. James advises us to think before we speak.

What does James 1:20 suggest about "the wrath of man"?

The expression "the wrath of man" suggests anger that is ill-tempered,

resentful, vengeful, hateful—in a word, un-Christlike.

James' caution, "be . . . slow to wrath," when considered with verse

20, seems to suggest that we should "not become angry at all" so far as

sinful anger is concerned. For whether one becomes the victim of sudden

anger, or anger that is slow in arising, it still "does not bring about the

righteous life that God desires" (verse 20, NIV). This is so because as

soon as we become angry we lose objectivity and become subjective.

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. When tempted to allow anger to arise, we can become "slow to wrath"

by.looking to Jesus for strength not to express it in any way until we have

considered carefully the implications of doing so. If we turn to Jesus for

strength we will seldom express anger. There sometimes may be a place

for righteous anger, but too often the term is used to justify what is, in

reality, anger springing from some form of selfishness.

"When you feel an angry spirit arising, take firm hold of Jesus Christ by

faith. Utter no word. Danger lies in the utterance of a single word when

you are angry, for a volley of passionate utterances will follow."—Our

High Calling,

p. 235.

' Why does James suggest the necessity of meekness in surrendering to and

accepting the Word of God? James 1:21.

The unregenerate person is likely to be willfully independent, going his

oWn

way. Meekness comes through accepting the Lordship of Jesus

CliristT

When we commit our lives to Jesus we will put away "every filthy habit

and all wicked conduct" (TEV). (The words

filthy

and

wicked

might

cause some people to almost unconsciously think that James means only

the grosser sins. Not so. All sin is "filthy" and "wicked" with God, al-

though some sins might be considered worse than others.) As old habits

and practices seek to reassert themselves, Christians are to repudiate

them in the strength of Christ as decidedly as they did when they initially

turned away from them.

III. THE IMPORTANCE OF DOING (James 1:22-25).

What is the difference between the hearers and the doers referred to in

James 1:22?

"The word translated

hearers . . .

was used especially of those who

were regular in listening to lectures, but who never became real disciples.

So it is possible to hear God's word constantly proclaimed in lessons from

Scripture and in sermons, and to regard such hearing as an end in itself,

so that the message heard never becomes translated into deeds

accomplished." —R.V.G. Tasker,

Tyndale New Testament Commentaries

(Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1980),

vol. 16, p. 52.

Compare the responses of those described in James 1:23, 24 with those

described in verse 25. What are the important differences in the response?

•

Continuing the hearers-and-not-doers theme, James seems to be de-

scribing people who listen again and again to the Word, and even evaluate

themselves while listening, but who do not act on what they hear. (Corn-

pare,2 -Tim. 3:7.) Because of this the impact soon wears off, just as the

memory of what we see of ourselves in the mirror soon becomes vague.

The truth has no opportunity to take root. Therefore the benefits received

are short-lived.

WED

EMI

On the other hand there are those who go to the "perfect law" to check

themselves and to discover how they ought to live. Because God's re-

quirements are given first place in their thinking, sinful things do not draw

them. Throughout the day they measure their thoughts, motives, atti-

tudes, and actions by the law. Their evaluation has not merely to do with

good works but with living faith.

It is important to notice that it is "the law of liberty" by which they

measure themselves. They do not go to the law slavishly, cringingly, or

legalistically.

IV. TESTS OF RELIGIOUS

EXPERIENCE (James 1:26, 27).

What do the words "seem to be religious," or "thinks he is religious"

(RSV) in James 1:26 mean to you?

The Revised Standard Version rendering, "thinks he is religious," is

closer to the original language. James is describing those who see them-

selves as religious because they attend to certain religious necessities.

They may at one time have been gripped by the power of the Word, but

because they did not continue to respond to it in their hearts, they sank to

being outwardly religious without realizing that God's Spirit was absent.

It is easier than many imagine for us to be caught up in religious obser-

vances and to carry out such religious duties as attending religious ser-

vices faithfully, giving generously, praying, and filling church offices. We

perceive ourselves as being fully religious because of these activities.

Such a perception was the trap into which many Jewish leaders fell.

(Compare Matt. 6:1, 2, 5, 16.) It is easy for men and women who work for

the church in any capacity to fall into a similar trap—busyness with the

work of God may be regarded wrongly as having a close relationship with

God.

What is said about the person who "deceiveth his own heart" in James

1:26?

How can our religion be "worthless" (NIV) simply because we do not

control our tongues? James 1:26.

James is aware of the tongue as an indicator of a person's religion. In

this connection he alludes to it in James 1:19 and 5:9, and in our present

text. He discusses it at length in chapter three.

Figuratively speaking, there is a fast-reflex nerve running from the

heart to the tongue of most of us. So whatever is in our hearts has a way of

betraying itself by means of our tongues. For that reason Jesus said, "Out

of the abundance of the heart the mouth speaketh. A good man out of the

good treasure of the heart bringeth forth good things: and an evil man out

of the evil treasure bringeth forth evil things" (Matt. 12:34, 35).

The type of people James describes nourish sinfulness in their hearts,

and do not perceive the evil of their tongues in expressing it. Their kind of

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religion allows them to let loose their tongues like an unbridled horse, to

wander where it will. They express their own unsanctified opinions

freely, hurt other people, and cause others to scorn their religion. Yet they

still consider themselves Christians.

Having insisted that, under certain conditions, religious acts and obser-

vances are worthless and deceptive, James now states that pure religion has

to do with works. James 1:27. What would make works acceptable to God?

"James is a man of profound faith. He has been beside the still waters.

He trusts God supremely. Without reservation, he accepts Christendom's

consummate creed: Jesus Christ is Lord. Nothing is further from his

mind than the belittling of faith in God through Jesus Christ. He harbors

no notion that a man can be saved without faith... .

"James is a practical man, however, and his chief concern . . . is for

faith's expression through works of righteousness. Indeed, James is the

Apostle of good works, and this passage is the Christian's Magna Charta

of good works."—Foy Valentine,

Where the Action Is

(Waco, Texas:

Word Books), pp. 114, 115.

"God does not accept the most splendid service unless self is laid upon

the altar, a living, consuming sacrifice. The root must be holy, else there

can be no sound, healthy fruit, which alone is acceptable to God. The

heart must be converted and consecrated. The motives must be right"—

Testimonies,vol.

7, pp. 248, 249.

In describing what pure religion is, why do you think James states that it

consists in helping orphans and widows? James 1:27.

James "is not giving a definition of a complete description of religion;

he is telling what religion is, but he is not telling all that it is."—J.

Gresham Machen,

What Is Faith?

(Grand Rapids, Mich.: Wm. B.

Eerdmans Pub. Co., 1965), p. 229.

We do not know the circumstances that prompted James to define reli-

gion in this way. However, the New Testament emphasizes the Christian's

social obligations to the fatherless, widows, and other needy persons.

(See Matt. 25:35, 36; Mark 12:40; Acts 6:1; 1 Tim. 5:3, 9; Heb. 13:2; 1

John 3:17, 18.)

In a society in which the government and other organizations care for

the material needs of the unfortunate, often in an impersonal way, it is

easy for church members to forget that there always are other, more im-

portant, social and religious needs to be satisfied as well as material

needs.

THINK IT THROUGH: Can you think of some ways that you can minister

to the needs of widows, orphans, and the homeless? Are there other groups

in your church that need special attention? What about the youth or sin-

gles?

The words

unspotted

unstained

(RSV) in James 1:27 suggest visual im-

ages. What spiritual or moral picture do you see in them?

It is hard, when walking through mud, to keep it from splashing on us.

And it is not easy for the Christian, obliged to walk in the world, to keep

from being stained by what is in the world. Mud dries and can easily be

brushed off; the stain of the world tends to be tenacious and to penetrate.

Even though mud is not attractive, the world often seems to be.

FURTHER STUDY AND MEDITATION:

"Every Christian will be as-

sailed by the allurements of the world, the clamors of the carnal nature,

and the direct temptations of Satan. No one is safe. No matter what our

experience has been, no matter how high our station, we need to watch

and pray continually. We must be daily controlled by the Spirit of God or

we are controlled by

Satan."—Testimonies, vol.

5, p. 102.

"What if we were to go out into the streets and soil our clothes with

mud, and then come into the house and, beholding our filthy garments as

we stand before the glass, we should say to the mirror, "Cleanse me from

my filth"; would it cleanse us from our filth? That is not the office of the

looking glass. All that it can do is to reveal that our garments are defiled;

it cannot take the defilement away.

"So it is with the law of God. It points out the defects of character. It

condemns us as sinners, but it offers no pardon to the transgressor. It

cannot save him from his sins. But God has made a provision. Says John,

`If any man sin, we have an advocate with the Father, Jesus Christ the

righteous.' So we come to Him and there we find the character of Jesus,

and the righteousness of His character saves the transgressor—if we have

done on our part all that we could.

"And yet while He saves the transgressor, He does not do away with

the law of God, but He exalts the law. He exalts the law because it is the

detector of sin. And it is Christ's cleansing blood that takes away our sins,

when we come to Him with contrition of soul seeking His pardon. He

imputes His righteousness. He takes the guilt upon Himself."—Ellen G.

White Comments,

SDA Bible Commentary,

vol. 6, p. 935.

SUMMARY:

Christians are people "born of the spirit" (John 3:6) by the

Word. Consequently, they should allow that "implanted word" to bear

fruit in a readiness to obey God, a control of the tongue (which is the

litmus test of their religion), and in service to the needy.

APPLICATION:

I sometimes allow myself to get discouraged when troubles come,

forgetting that God allows only that which is for my good?

Have I arrived at the place where, knowing God's will for me, I respond

without complaint?

What experiences can

think of that show I failed to be "slow to

speak" or that I succeeded? What lessons do they have for me?

Am I sensitive to the needs of people around me?

1101mm

Attitudes, Adam,

and Fah

THIS WEEK'S STUDY: James 2:1-26.

SA B

MEMORY TEXT: "If ye fulfil the royal law according to the scrip-

ture, Thou shalt love thy neighbour as thyself, ye do well" (James

2:8).

CENTRAL THOUGHT:

Showing deference to the rich while ignoring the

poor is a breach of the Christian law of love. It suggests that true faith,

which can only be shown by the works of love, is lacking.

OVERVIEW: James 2:1-26

Prejudice Condemned

(2:1-7)

Prejudice Is Sin

(2:8-13)

Works Demonstrate

Faith (2:14-26)

Favoritism to rich

reproved

God has chosen

the poor who are

rich in faith

Prejudice is breach

of "royal law"

Live in the light

of judgment

Words no substitute

for action

Challenge to dem-

onstrate faith apart

from works

INTRODUCTION:

The theme of James 2:1-13 is introduced with an un-

qualified admonition, "Show no partiality." Regardless of appearances,

treat rich and poor alike. It is the poor who are rich in faith, not the rich

who are poor in faith, who are honored in God's sight. Favoritism is sin

because it breaches the law, "love your neighbour as yourself," which

law requires us to be blind to financial status or to any other differences.

The apostle then turns to another topic, in verse 14—faith and works—in

which he demonstrates that it is not possible to show that we have faith

by any other means than by good works.

I. PREJUDICE CONDEMNED (James 2:1-7).

The admonition with which James begins the section we are studying

this week may be understood something like this: You have accepted

"the faith of our Lord Jesus Christ." Therefore, do not cast a reflection

on that faith, or its Source, by showing favoritism or prejudice. The

"Lord of glory" veiled His glory'and lived on earth as one of the poor. He

demonstrated no prejudice during His incarnation. Follow His example.

According to James 2:4, what was wrong with the attitude and actions of

those who are described in verses 2 and 3?

In context, the words "judges of evil thoughts" (verse 4) would seem to

suggest evaluating or judging things on the basis of standards and values that

were un-Christlike, and of being motivated by the desire to make a favorable

impression on a rich person while scarcely deigning to acknowledge the

presence of the poor person.

"If you have the spirit of Christ, you will love as brethren; you will

honor the humble disciple in his poor home, because God loves him as

much He loves you, and it may be more. He recognizes no caste. He

places His own signet upon men, not by their rank, not by their wealth,

not by intellectual greatness, but by their oneness with Christ."—Our

High Calling,

p. 180.

Compare James 2:4 with Leviticus 19:15. What difference, if any, do you

see between the two exhortations?

Leviticus 19:15 cuts both ways in that it forbids partiality to the poor or

deference to the rich. The same thrust is actually implicit in the book of

James. But the author comes down forcefully in one direction against

showing favoritism to the rich.

A number of ideas are implicit in James' statement. For example, it

suggests that those guilty of prejudice in favor of the rich are seeking at

the same time to serve God and Mammon.

It may be noted that while James' comparison has to do with the rich

and poor, favoritism and prejudice may be shown in many other ways

outside and within the church—in social activities, in church office, in

work situations, and in church institutions.

Why does James assert that God has "chosen the poor of this world" as

"heirs of the kingdom"? James 2:5. Does this exclude the rich?

The twentieth century Westerner, in general, is inclined to think in more

literal terms than did people of Bible times. Some today might think that

James categorically excludes the rich from heaven. But God does not limit

Himself to a certain class of people—the materially poor—in selecting can-

didates for His kingdom. Actually, the people He chooses are "the poor in

spirit" (Matt. 5:3) who are rich in faith. James describes this group as

"them that love" God. But the fact is that a large number of these are found

among those who are not rich in this world's goods or prominent in other

ways. (Compare 1 Cor. 1:26.) The rich—and the wise and powerful—are

often too self-sufficient to recognize their spiritual poverty or their need of

God. (Compare Luke 18:25.)

What attitudes and actions of the rich does James specify in order to

drive home to his readers the shamefulness of "insulting" (NEB) poorer

brethren by favoring the rich above them? James 2:6, 7.

It is probable that the rich referred to are not Christians, although some

commentators think that they are. However, the attitudes of those de-

scribed would seem to preclude their being Christians. They are perhaps,

Romans, or, more likely, Jewish visitors. "The early persecution of the

Christian church was instigated by the politically powerful Jews, notably

the Sadducees . . . , the traditional oppressors of the poor."—SDA

Bible

Commentary, vol.

7, p. 518.

II. PREJUDICE IS SIN (James 2:8-13).

THINK IT THROUGH: How inclusive is the "royal law" in commanding

Christians to "love thy neighbour as thyself"? James 2:8.

The kind of partiality that James condemns is a distortion of the "royal

law," the law of Christ, the law of love. When we inquire, What is the

opposite of love? the answer usually is hate. But the opposite of godly

love is not hate, but selfishness. This kind of partiality is selfish because,

whether those engaged in it recognize it or not, partiality is practiced with

a view to personal profit of some sort.

James sometimes comes across as being opposed to the wealthy. But

James 2:8 contradicts this. "Love thy neighbour as thyself" encom-

passes both rich

and

poor, not just rich

poor. His problem is with atti-

tudes and actions, not with class.

"It is not possible for the heart in which Christ abides to be destitute of

love. If we love God because He first loved us, we shall love all for whom

Christ died. We cannot come in touch with divinity without coming in

touch with humanity; for in Him who sits upon the throne of the universe,

divinity and humanity are combined. Connected with Christ, we are con-

nected with our fellow men by the golden links of the chain of love."—

Christ's Object Lessons,

pp. 384, 385.

Realizing that James is referring to God's law of love, what attitude does

he imply that the Christian is to have toward every jot and tittle of that law?

James 2:10, 11.

There is a human tendency to modulate God's law until there is hardly

any strength left in it, and to find reasons why our particular actions or

attitudes, while seemingly condemned by God, are not really wrong.

"The transgression of His [God's ] law in a single instance, in the small-

est particular, is sin. God can not dispense with his law, He can not do

away with its smallest item, in order to pardon sin."—Ellen G. White,

Review and Herald,

Nov. 15, 1898.

What solemn event should make James' readers want the Lord to give

them the grace to speak and act correctly toward both poor and rich? James

2:12.

The original language suggests, Make it a habit of life to speak and act

in the light of the judgment.

Ira



Ma'am g

m®

With what contrasting pictures of judgment does James end his discus-

sion of favoritism and prejudice? James 2:13.

In the judgment those who have not shown mercy—love, kindness,

and compassion—will stand under the condemnation of the law. If we

show no mercy, we will receive no mercy.

It needs to be repeated that James is not thinking in terms of outward

action that might pass as merciful acts. He is talking about something that

springs to action from the soul's depths. It comes as an impulse from the

heart in which the Holy Spirit dwells. Those who, in that Spirit, show that

their faith works or produces deeds of mercy need have no fear of the

judgment.

III. WORKS DEMONSTRATE FAITH (James 2:14-26).

What does James 2:14 say about the possiblity of having faith without

works?

There are two kinds of what might be termed

faith.

One is that which is

mere intellectual assent. The other is a living, fruit-producing principle. In

the passage we are studying, James insists that the first, without the second,

is not really faith at all; it is a mere pretext. Pure faith in Jesus, by its very

nature, will bear fruit.

In this passage the apostle emphasizes a certain aspect of faith—that

one of its main characteristics is action. Thus James' emphasis is not on

the same aspects of faith that Paul emphasizes in the books of Romans

and Galatians. James deals mostly with the fruitage of faith.

What is the value of a faith that would respond to the needs of a Christian

brother or sister in the way the writer describes in James 2:15, 16?

The words "Depart in peace" make up a formal Hebrew phrase. The

entire sentence, "Depart in peace, be ye warmed and filled," would there-

fore mean, "May God grant you your needs." In essence James is asking,

Suppose a needy brother or sister comes to a Christian who claims to have

faith, and is treated as described, what kind of faith or religion is mani-

fested? What has his faith done for him? Has it made him a better man? A

kinder neighbor? A more representative Christian?

STUDY Jesus' story of the Good Samaritan (Luke 10:30-37) to find exam-

ples of the kind of faith that is not true faith. List them below:

WED

"In the parable, Christ exalts the Samaritan above the priest and the

Levite, who were great sticklers for the letter of the law of Ten Com-

mandments. The one obeyed the spirit of these commandments, while

the others were content to profess an exalted faith in them; but what is

faith without

works?"—Testimonies,

vol. 4, p. 58.

How can there be a faith that is "dead, being alone," as James expresses

it in verse 17 of chapter 2?

James uses the term

faith

here to mean that which was not faith in the

Christian sense. In the same way that so-called gods are no gods at all

(1 Cor. 8:4, 5), the faith that James refers to is not faith at all, even

though it may go by that name. Besides being a mental assent to truth,

faith in the Lord and His righteousness must have accompanying ingredi-

ents to be genuine, one of which is works of mercy. Although James does

not imply that works in any way constitute faith, he insists that works are

an unfailing fruitage of faith.

ILLUMINATION: "Rightly

understood, faith is not a substitute for moral

conduct but a means toward it. The tree does not serve in lieu of the fruit

but as an agent by which fruit is secured. Fruit, not trees, is the end God

has in mind in yonder orchard; so Christ-like conduct is the end of Chris-

tian faith. To oppose faith to works is to make the fruit the enemy to the

tree; yet that is exactly what we have managed to do. And the conse-

quences have been disastrous.

"A miscalculation in laying the foundation of a building will throw the

whole superstructure out of plumb, and the error that gave us faith as a

substitute for action instead of faith in action has raised up in our day

unsymmetrical and ugly temples of which we may well be ashamed and

for which we shall surely give a strict account in the day when Christ

judges the secrets of our hearts.

"In practice we may detect the subtle (and often unconscious)

substitution when we hear a Christian assure someone that he will 'pray

over' his problem, knowing full well that he intends to use prayer as a

substitute for service. It is much easier to pray that a poor friend's needs

be supplied than to supply them."—A

Treasury of

A. W.

Tozer

(Grand

Rapids, Mich.: Baker Book House, 1980), pp. 156, 157.

The apostle has nailed down his assertion that "faith without works is

dead" with the challenge, "Show me your faith apart from your works, and

by my works will show you my faith" (James 2:18, RSV). He now

clinches his argument by reminding his readers that even "Abraham our

father" demonstrated his faith by his works.

SEARCH AND LEARN: List several incidents connected with

Abraham's offering of Isaac that demonstrated the patriarch's works

that "perfected" his faith. (See Gen. 22:1-13; James 2:21, 22.)

Paul states that justification comes as a free gift (Rom. 5:18), and that

"by the deeds [works] of the law there shall no flesh be justified" (Rom.

3:20). Explain your understanding of this apparent clash between James

and Paul in view of the fact that James states that Abraham was "justified

by works" (James 2:21-24).

In the texts referred to, Paul and James are looking at faith and works

from two different points of emphasis. "The works to which the one [Paul]

refers are works done with a view to salvation, that God's favour may be

won by them; the works to which the other [James] refers are works spring-

ing out of salvation, because God's favour has been so freely and graciously

bestowed.

"—The Pulpit Commentary,

comments on James 2:14-16.

James takes the position that we are justified by a working faith, and Paul

would not disagree. (See Romans 12 and 13.)

In the account of Rahab protecting the spies, what indicates that faith

was the source of her actions? James 2:25; Joshua 2:1-21.

What does the writer of Hebrews tell us was the reason for Rahab's ac-

tions and her subsequent preservation? Heb. 11:31.

Rahab's preservation from destruction when Jericho was destroyed

cannot be attributed to either her works alone or to her faith alone. Her

faith that "the Lord your God, he is God in heaven above, and in earth"

(Joshua 2:11) and that He had given the land to the Israelites (verse 9) was

the stimulus for her action in protecting the spies.

"The

object

of her [Rahab's] faith was the God of Israel Himself, and

His purpose to procure Canaan for the chosen people. The

ground

of it

was the miraculous passage of the Red Sea, and the overthrow of the

Amorites. Its

fruit

was seen in her determination at whatever risk to be-

friend the two scouts, as being Jehovah's servants. And the

reward

Rahab's faith lay in her preservation amid the general destruction, and

the honor which she received in becoming an ancestress of the

Messiah."—The

Pulpit Commentary,

comments on Hebrews 10:30-38.

How should James' parallel of faith without works to a body without

spirit be explained? (See James 2:26.)

"The apostle's view seems . . . to be this: Faith is the body, the sum

and substance, of the Christian life; works (obedience), the moving and

quickening of that body; just as the spirit is the moving and quickening

principle of the natural body. So that as the body without the spirit is

dead, so faith without works is also dead."—Henry Alford,

Alford's

Greek Testament

(Grand Rapids, Mich.: Guardian Press, 1976), vol. 4, p.

302.

ILLUSTRATION:

A tourist, going into a building, noticed a man sitting in

a chair near a desk. About an hour later, when he was leaving, he saw the

man still sitting in the chair in exactly the same position. Then he realized

that the man was "dead." He was in a wax museum, and the "man" was

a wax figure. He looked very much alive, but he was not.

People may assume that their faith is alive and well. But if it does not

prompt them into doing the work God would have them do, their faith is

dead. It only gives the impression of being alive, just as the man made of

wax gave the impression that he was alive.

"Man cannot be saved without obedience, but his works should not be

of himself; Christ should work in him to will and to do of His good

pleasure."—Selected Messages,

bk. 1, p. 364.

FURTHER STUDY AND MEDITATION:

Read Matthew 7:21-24; Luke

6:46-49 and

The Desire of Ages,

page 505.

"God has given us specific directions so that no one need err. 'Man

shall not live by bread alone,' He says, 'but by every word that

proceedeth out of the mouth of God.' The truth given by inspiration 'is

profitable for doctrine, for reproof, for correction, for instruction in

righteousness.' Not by one word, not by many words, but by

every word

that God has spoken, shall man live. You cannot disregard one word, a

single injunction that He has given, however trifling it may seem to you,

and be safe. 'Whosoever therefore shall break one of these least com-

mandments, and shall teach men so, he shall be called the least in the

kingdom of heaven: but whosoever shall do and teach them, the same

shall be called great in the kingdom of heaven.' Whosoever will willfully

break one command cannot in spirit and in truth keep any of them. He

may claim that, with the exception of what he may regard as slight devi-

ations, he keeps them all; yet if he willingly offends in one point he is

guilty of all.

"—Testimonies, vol.

5, p. 434.

SUMMARY:

God, who is "rich unto all that call upon him" (Rom. 10:12),

expects that we who claim Him as Father shall show a similar impartial-

ity. Moreover, the faith we profess in Him must be not only vertical,

reaching up to Him, but horizontal, reaching out in love to others.

APPLICATION:

Candidly examining my attitude toward others, can I think of anyone I

have treated with prejudice? What do I intend to do about it?

God desires to use His people as a medium for expressing His love to

others. Am

allowing Him to use me?

inclined to "pick and choose" what I shall obey of God's will, or

do I seek His grace to obey in all respects?

Does my faith combine belief and obedience as genuine faith should?

Film and Fruit

THIS WEEK'S STUDY: James 3:1-18.

MEMORY

MEMORY TEXT: "The wisdom that is from above is first pure,

then peaceable, gentle, and easy to be entreated, full of mercy and

good fruits, without partiality, and without hypocrisy" (James 3:17).

CENTRAL THOUGHT:

Teaching involves the use of the tongue, an or-

gan hard to control, and prone to cause trouble. But Christians have an

advantage—heavenly wisdom is given to help us regulate our words.

OVERVIEW: James 3:1-18

The Teacher's

Responsibility

(3:1

Trouble With

the Tongue

(3:5-12)

Two Kinds of Wisdom

(3:13-18)

Teacher strictly

scrutinized in judg-

ment

Necessity of control-

ling words

The tongue, a fire

The tongue, an evil

The tongue that

both blesses and

curses

Earthly wisdom

Heavenly wisdom,

INTRODUCTION:

Being a teacher of Christianity, whether it be from the

pulpit, before a Sabbath School class, in a schoolroom, or in the home, is

not a responsibililty to be assumed lightly. The responsibility is twofold.

It involves good works and good words.

The teacher's works form a constant backdrop to what the teacher is

saying. The lifestyle of the teacher is subtle but persistent, influencing the

thoughts and feelings of the listeners as the teacher speaks. It prompts

conclusions that they might not have arrived at were it not for that back-

drop.

An interesting insight into who could serve as a teacher in James' day is

supplied by

The Expositor's Greek Testament:

"There was very little re-

striction in the matter of teachers; almost anyone would be listened to who

desired to be heard." (Grand Rapids, Mich.: William B. Eerdmans Pub.

Co., 1970. Vol. 4, p. 449.)

James has been discussing works. Now he moves into the area of

words. But, as the

Tyndale New Testament Commentary

points out,

"Words are also works. Indeed, much of the work of the world is accom-

plished through the medium of words."—Volume 16, p. 72.

The influence of the tongue is out of all proportion to its shape and size.

It has a tremendous potential for good or evil that must be reckcined with

in any discussion of the social aspects of human life.

SAB

I. THE TEACHER'S RESPONSIBILITY (James 3:1-4).

In view of James' solemn caution that "not many of you should presume

to be teachers" (James 3:1, NIV), how should those aspiring to teach sacred

things react?

Perhaps some might react to the apostle's admonition by deciding, "I'm

not good enough to teach." But that must not be the response. Often we find

challenging statements of this kind in the Bible and the Spirit of Prophecy.

They are not intended to discourage. They are intended to lead us, prayer-

fully and candidly, to examine our lives and, in this particular case, to lead

teachers to take stock of their attitudes and their habits of speaking in order

to correct anything that may need correction.

Another point is that some are anxious to teach who are not qualified.

They do not have the spiritual experience or the background of knowledge or

teaching experience necessary for the task.

THINK IT THROUGH: From what this section of James teaches, what

position of priority do you think you should give to the control of speech

in your Christian development?

ILLUMINATION:

"The member of the body that is hardest to control is

the tongue. The man who is able to control his tongue is able to bridle and

keep in control also the whole body and its desires."—R.C.H. Lenski,

The

Interpretation of the Epistle to the Hebrews and the Epistle of James

(Min-

neapolis, Minn.: Augsburg Publishing House, 1966), p. 601.

"In his own strength man cannot rule his spirit. But through Christ he

may gain self-control. In His strength he may bring his thoughts and words

into subjection to the will of God.

"—Messages to Young People,

p. 136.

James used the illustrations of a bit that controls a horse and a rudder

that controls a ship (James 3:3, 4). Applying these figures to the control of

the tongue, which human faculty do you think that these instruments repre-

sent?

"The

power of choice God has given to men; it is theirs to exercise.

You cannot change your heart, you cannot of yourself give to God its

affections; but you can

choose

to serve Him. You can give Him your will;

He will then work in you to will and to do according to His good pleasure.

Thus your whole nature will be brought under the control of the Spirit of

Christ; your affections will be centered upon Him, your thoughts will be

in harmony with

Him"—Steps to Christ,

p. 47.

II. TROUBLE WITH THE TONGUE (James 3:5-11).

THINK IT THROUGH: In what way does James' illustration in verses 5

and 6 of the tongue being like a fire apply to what we experience today?

Have I, at times, been guilty of this kind of "arson"?

It is possible to strike a match and in a brief time turn a building or a

forest into an inferno from that small flame. History and our own experi-

ence offer many examples of the great matters "a little fire [a word] can

kindle." Most of us have witnessed how a word, spoken by a husband, a

wife, a father or mother, a son or daughter, ingnites a family conflict and

brings bitterness, heartache, unhappiness, alienation, and remorse.

"The largest share of the annoyances of life, its daily corroding cares,

its heartaches, its irritation, is the result of a temper uncontrolled. The

harmony of the domestic circle is often broken by a hasty word and abu-

sive language. How much better were it left unsaid. One smile of plea-

sure, one peaceful, approving word spoken in the spirit of meekness,

would be a power to soothe, to comfort, and to

bless."—Testimonies,

vol. 4, p. 348.

MATCHING: In order to better understand what James means in verse 6

by the tongue (1) defiling the body, (2) setting on fire the "course of

nature," (3) being "set on fire of hell," insert the correct number from the

choices given above before the statements that follow:

The tongue is under the control of Satan.

People's lives are often set aflame by anger.

Causes loss of control of the whole body.

Through James the Lord expresses strong feelings about the evils of

the tongue. James' language here is vigorous and positive, springing from

intense convictions. However, it is somewhat difficult to know precisely

what he means, although the thrust of his words is fairly obvious.

The tongue, he seems to say, is the "spokesperson" for the evil charac-

teristics of a fallen world, which characteristics are found in each unregener-

ate person: idolatry, covetousness, lust, envy, and scores of others. Then,

switching his thinking somewhat, he says that the tongue, because it is an

instrument to speak for sin, defiles the total body. Returning to his "fire"

theme, he suggests that all of life's experiences are affected for evil by the

tongue. He climaxes his statement by insisting that the tongue was ignited

by hell (the symbol of Satan's control). By this he doubtless means that

Satan inflames the passions and directs the thoughts expressed by an

unconsecrated or unguarded tongue.

Does James 3:8 mean that the human tongue cannot be controlled? Give

reasons for your answer.

James is thinking of a particular type of tongue, one that is "a world of

iniquity," that "setteth on fire the course of nature; and it is set on fire of

hell" (verse 6). It is that kind of tongue that cannot be tamed.

In reality, the tongue becomes, for James, the representative of the

whole unregenerate person. Of itself, the tongue is perfectly neutral. It is

an organ used by the mind and emotions to express thoughts and feelings,

which may be either good or evil. As fire can be used to warm a cold man,

or burn down his house, so the tongue can be used to bless or to curse. It

expresses only what is in the heart. (Compare Matt. 12:34.)

Oto exer5NE11



Lesson

No person is capable of consistently controlling his or her tongue. We

desperately need God's help in order to do so. Our prayer needs to be,

"Set thou a seal upon my lips, just for today."

"My brethren and sisters, how are you employing the gift of speech?

Have you learned so to control the tongue that it shall ever obey the dic-

tates of the enlightened conscience and holy affections. . . . Words exert a

telling power. Satan will, if possible, keep the tongue active in his ser-

vice. Of ourselves we cannot control the unruly member. Divine grace is

our only hope."—Tes

timonies, vol.

5, p. 175.

Next, James introduces a series of questions designed to emphasize the

strange phenomenon mentioned in verse 10: can a fountain pour out both

fresh and brackish water? can a fig tree not only produce figs, but olives

also? and can human tongues both bless and curse?

How would you feel were you to find a Christian manifesting the kind of

inconsistent speech described in James 3:9, 10?

James' implication is that his illustration from nature pictures an im-

possibility. You do not get fresh and salt water from the same source, or

figs and olives from the same tree. It suggests a totally unnatural concept.

(See Matt. 7:16.)

The conclusion we are meant to draw is that it is unnatural to have the

same lips blessing God on the one hand, and cursing a fellow being on the

other hand, and that we might legitimately suspect the source of both.

Yet, James says, some of the people to whom he was writing did talk that

way.

One commentator states that the illustration of the blessing and cursing

"implies that not the verbal blessing of God but the cursing of men is a

true index to what lies within."—Quoted by R.V.G. Tasker,

Tyndale

New Testament Commentaries

(Grand Rapids, Mich.: Wm.

Eerdmans Pub. Co., 1980), vol. 16, p. 79.

Can you imagine a Seventh-day Adventist couple on an automobile trip

together late on a Friday afternoon. They become involved in a rather

heated quarrel. While still quarreling, they realize that the sun is going

down and that Sabbath is almost upon them. Stopping by the side of the

road, they have sundown worship. Then they resume their journey—and

their quarrel.

"These things ought not so to be," James states earnestly (James 3:10). It

is a serious inconsistency for a Christian to speak "out of the same mouth . .

. blessing and cursing." It is incongruous with the very fitness of things, to

say nothing of its moral and spiritual inappropriateness.

WED

III. TWO KINDS OF WISDOM (James 3:13-18).

How will the person who is truly wise live? James 3:13.

Possibly James is still thinking of the teachers he addressed in verse 1

of our chapter. If so, he is telling them: If you claim to be Christian teach-

ers, having sufficient knowledge and wisdom for that awesome responsi-

bility, demonstrate that you are genuine by your "conversation" (the

original meaning is "conduct" or "manner of life").

The Christian teacher needs a wisdom above the kind that the world

knows. Teachers need spiritual insight that will keep them humble and

preserve them from slipping into the follies practiced by unregenerate

persons. At which point we may remind ourselves of James 1:5: "If any

of you lack wisdom, let him ask of God, that giveth to all men liberally,

and upbraideth not; and it shall be given him."

Especially note the phrase, "meekness of wisdom" in verse 13. Some-

one has remarked, "Knowledge is proud that she has learned so much,

wisdom is humble that she knows no more."

What caution does Proverbs offer that applies to all who tend to rely on

their own knowledge and wisdom? Prov. 28:26.

Even the best human minds, affected as they are by sin, are often

unreliable. We tend to be biased in our thinking; to place our own

interpretation on facts; and to be influenced by moods, by our attitude

toward other people, by our physical condition, by other people's ideas,

and by many other influences.

It may be unfortunate if we depend on human wisdom and are wrong in

temporal things; it will be tragic if we depend on human wisdom and miss

the mark in eternal things.

How deeply does James probe in leading his readers to examine them-

selves? James 3:14.

The Revised Standard Version expresses what James is saying this

way: "If you have bitter jealousy and selfish ambition in your hearts, do

not boast and be false to the truth."

It is easy to agree that showing envy and jealousy and being involved in

strife is wrong. But James goes deeper. He is thinking not of external acts

but of internal attitudes. Outward deportment may be impeccable, but

"bitter jealousy and selfish ambition"—self-interest—may be hidden.

"There are in human nature elements of destruction, which, under certain

conditions, break forth to consume. . . . [God's] Spirit can quell man's

rebellious temper. But unless men possess the love of Christ, the qualifica-

tions that otherwise would be of value in God's work will be controlled by

the selfishness of the human heart. In order to be true Christians we must

surrender ourselves unreservedly to Christ. "—Ellen G. White,

Review and

Herald,

Jan. 14, 1904.

No matter how attractive it may appear, what is the source of the

wisdom that is mingled with jealousies and selfishness? James 3:15.

It is human to be impressed with human wisdom. Men hang upon the

apparent depth of thought and are charmed when the thought is clothed in

beautiful phrases, expressed by imposing or attractive people. But human

wisdom always must be distrusted. Combined with the divine, it will be

worthwhile; separated, it contains seeds of destruction.

James uses eight words or phrases to portray the characteristics of

"the wisdom that is from above" (James 3:17). Pick out two that inter-

est you most, analyze what is intended, and be prepared to share the

results of your study with your class on Sabbath.

1. Pure (James 1:27).

. 2. Peaceable (Prov. 3:17; Matt. 5:9).

Gentle (Ps. 18:35).

Easy to be entreated ("open to reason," RSV).

Full of mercy (Luke 6:36).

6.. Good fruits (James 1:27; Gal. 5:22, 23).

Without partiality ("without uncertainty," RSV; see James 2:4).

Without hypocrisy ("without . . insincerity," RSV; see Rom. 12:9).

James closes his remarks on wisdom by stressing one of its compo-

nents—peace (James 3:18). His statement may not be immediately clear.

That is because the subject of his sentence is a harvest—"the harvest of

rightousness" (RSV)—but he describes this harvest as having been

"sown." What he did was to look back to the time of sowing and then say

that the seed was sown in a spirit and manner of peace by those "that

make peace." The result of the sowing is "righteousness," the develop-

ment of a Christlike character.

_Describing the "wisdom that descendeth not from above" (James

3:15), the apostle suggests that it is accompanied by "bitter envying and

strife" in the heart (2:14), and "confusion and every evil work" (3:16).

Certainly no peace can be experienced by people whose souls are in tur-

moil because of such a spirit and such actions. The human heart longs for

peace, but it is possible to gain it only through a living relationship with

Jesus. James ends his discussion on wisdom by pointing to peace as the

result of true wisdom.

FURTHER STUDY AND MEDITATION:

Testimonies,

vol. 4, pp. 345,

349; vol. 5, pp. 94-98, 176, 177. "The Lord does not propose to do the

work He has given man powers to do. Man's part must be done. He must be

a laborer together with God, yoking up with Christ, learning His meekness,

His lowliness. God is the all-controlling power. He bestows the gifts; man

receives them and acts with the power of the grace of Christ as a living

agent. "—Ellen G. White,

Faith and Works,

p. 26.

SUMMARY:

The tongue is potentially a troublesome agent, often being

used for both good and evil. Consequently, the Christian needs divine

Wisdom in using the talent of speech.

APPLICATION:

•

Does my life as a Christian back up my verbal witness to Christ?

•

Do I fmd myself sometimes tempering my words while I know that

underneath my attitudes and feelings are wrong?

•

Do I fmd the fruitage of the "wisdom that is from above" maturing in

my life?

SUN

Sellf orr Submission?

THIS WEEK'S STUDY: James 4:1-12.

MEMORY TEXT: "Submit yourselves therefore to God. Resist

the devil, and he will flee from you" (James 4:7).

sAe

CENTRAL THEME:

Even in the church discord arises because of self-

ishness. Only genuine submission to God can solve the problem.

OVERVIEW: James 4:1-12.

I. The source of strife (4:1-3).

Strife springs from lusts.

Selfish prayers are not answered.

II. The results of worldly compromise (4:4, 5).

You cannot be God's friend and the world's.

The spirit of envy.

III. Pride versus humility (4:6-10).

God's dealings with the proud and with the submissive.

Mourning instead of mirth.

Be humble and God shall lift you up.

IV. Evil speaking (4:11, 12).

Warning against backbiting.

The law and the backbiter.

Who are we to judge others?

INTRODUCTION:

Chapter 4 of the Epistle of James begins with what

some see as a general observation about humankind and war. If it is, the

apostle very soon narrows his comments to the concept that peace in the

heart is a hallmark of true religion, contributing to the development of

Christian character (James 3:17, 18). Yet, historically, the most promi-

nent aspect of human experience is not peace, but strife. After alluding to

some deplorable conditions and happenings in the church, James

unleashes the strongest language used in the epistle.

I. THE SOURCE OF STRIFE (James 4:1-3).

James insists that "wars and fightings" among Christians come because

of "lusts that war in your members" (James 4:1). What does this last

phrase mean?

The term translated "lusts" actually means "pleasures." (See TEV;

Luke 8:14; Titus 3:3; 1 Peter 2:11.) In James 4:1 it is used in the sense of evil

pleaures—lusts that arise from the selfish nature, the envyings and strife

alluded to in James 3:14. It refers to selfish desires, the impulse to please

self, to get one's own way, regardless of others.

Every human being has a nature that was invaded and occupied by sin

and is, of itself, committed to evil. This alien army of selfish pleasures is

ever alert to manipulate the members of our bodies—especially our

minds—and to express itself through them. James has taken some time to

describe how sin uses the tongue. Now he turns his attention to other

ways that sin expresses itself.

It is difficult to recognize those to whom James is writing these words

as Christians in anything more than profession. Apparently they had de-

generated frightfully in character. They had descended virtually to the

level of the heathen among whom they lived. As Lenski observes,

"Somebody has to apply a stern hand in order to bring them to their

senses, somebody to whom they would listen."—The

Interpretation of

the Epistle to the Hebrews and the Epistle of James,

p. 621. The burden

fell on James.

What reason does James give for his readers' failure to have their prayers

answered? James 4:2, 3.

A great deal is implied in the phrases "because ye ask not" and "ye ask,

and receive not." In the second of these two rather sweeping statements the

apostle perhaps modifies the first. He apparently means: "I'm not saying

that you actually do not pray for certain things. What I mean is, you do not

pray for them with the right motives and in the right spirit, so you do not get

answers."

The apostle has been chastising professed Christians for covetousness,

hatred, and fighting with each other. Because of these things, they could

not expect God to give them what they asked of Him.

James is saying: "You want the wrong things—that which is of the

flesh and of the world rather than the things of God. Your hearts are

wrong, your desires are wrong, your attitudes are wrong. You must be

God-centered, not self-centered. In other words, you must be converted.

When that is your experience, your hearts will be in tune with God and

your desires will be in harmony with His. When that happens you will

want the right things and will ask for the right things. Then you will get

them."

II. THE RESULTS OF WORLDLY COMPROMISE (James 4:4, 5).

What do the words "the friendship of the world" mean in James 4:4?

James uses the word

world

to mean that aspect of human activity, at-

mosphere, and environment that provides stimuli for the expression of

our selfish desires and impulses.

Even when we have been born again and determine to keep a wall be-

tween ourselves and those stimuli, they still appeal to the carnal nature.

Having "friendly" communion with the world shows that the heart tends

toward worldly things. Worldly things cater to a desire for the wrong kind

of pleasure (4:1) rather than to a desire for God. (See Matt. 6:24; John

15:19.)

SEARCH AND LEARN: Study Matthew 6:24 and John 15:19. Summarize

below what these passages contribute to our understanding of how Chris-

tians should relate to the "world."

"We cannot follow Jesus and retain the friendship of the world. There

must be on the part of the Christian an entire surrender, a forsaking of the

things of this earth."—Ellen G. White,

Review and Herald ,

July 23, 1901.

This does not mean that we should cut ourselves off from the world,

but that instead we should reject the spirit and the practices of the world.

While difficult to understand, James 4:5 appears to underscore what the

apostle has just stated in verse 4. When people who profess to be devoted

to God enjoy the world and its pleasures, the Spirit who dwells in them

"yearns jealously" (RSV) for them. God's "jealousy" does not have any

element of the resentment found in human jealousy. His jealousy is a

longing, loving indignation that the object of that emotion is hurting him-

self or herself by turning from God and His ways.

SEARCH AND LEARN: Study Exodus 34:14; Deuteronomy 32:16; and

Zechariah 8:2. Summarize what these scriptures contribute to our un-

derstanding of God's "jealousy":

TRUE

III. PRIDE VERSUS HUMILITY (James 4:6-10).

What is James' purpose in inserting at this point the observation, "But

he [God ]giveth more

grace"?

James 4:6.

Having written in unambigious, sometimes lacerating language about

the sins among his readers, James now administers some healing to the

wounds.

"He giveth more grace." More grace than what?

To answer this question we must first recall what grace is. In this con-

text—and James is using the term as Paul does—grace is God's love and

power in operation to aid people who are beset by strong temptations and

faith-sapping weaknesses. So we may answer our question with another

text: "But where sin abounded, grace did much more abound" (Rom.

5:20).

Another important fact to think about is that the grace of God, if wel-

comed into the heart, will dissolve worldly ambition and change the heart

in such a way that it will desire only God's will and ways.

Having made the broad statement that God "giveth more grace," how

does the apostle explain and qualify the statement? James 4:6.

God desires to generously bestow the blessings that accompany His

grace on all, but He cannot because many refuse to respond to His grace.

James here specifies proud people, those who are not satisfied with the

unpretentious things of genuine Christianity, but who turn to the world to

satisfy their ambitious desires (verses 1-4). James says that God takes a

stand against them. What a fearful thought, to have the might and majesty

of heaven set against an individual! What a contrast it presents to the

experience we studied earlier in Haggai when God could tell His people

"I am with you" (Haggai 1:13)!

James next begins a series of eleven imperatives that bring a note of

urgency and a call to decisiveness to verses 7-11.

COMPLETE THE LIST THAT FOLLOWS:



yourselves to God.



and



the devil.



7. Let your



be turned



nigh to God.



8. And your



heaviness.



your hands.



yourselves.



your hearts.



not evil one

of another.

When we learn the lesson that total submission to God must come before it is

possible to resist Satan and sin successfully, we have become acquainted with a

fundamental fact in Christian living. Two Spirit of Prophecy statements that

underscore reasons why this is so, follow:

"Jesus gained the victory through submission and faith in God, and by the

apostle He says to us, 'Submit yourselves therefore to God, Resist the devil, and

he will flee from you' (James 4:7). We cannot save ourselves from the tempter's

power; he has conquered humanity, and when we try to stand in our own

strength, we shall become a prey to his devices."—In

Heavenly Places,

p. 256.

WED

How should we respond to the exhortation "draw nigh to God" given

in James 4:8?

" 'Draw nigh to God.' How? By secret, earnest examination of your own

heart, by childlike, heartfelt, humble dependence upon God, making known

all your weakness to Jesus, and by confessing your sins.

"—Our High Call-

ing,

p. 96.

Every good potential we have is a gift of God. Even when we draw nigh

to God, the impulse to do so, the faculty by which we choose to do so, and

the energy to do so are gifts from Him. The thought expressed in Psalm

10:17 applies to this point: "Thou wilt prepare their heart, thou wilt cause

thine ear to hear." God both moves upon us to draw nigh to Him and re-

sponds when we do.

Define the meaning of the words

hands

and

hearts

as they are used in

James 4:8.

James may have had Psalm 24:4 in mind when he referred to cleansing the

hands and purifying the heart. Both James and the the writer of the Psalm

emphasize moral, not ceremonial, significance.

Biblically, hands are, among other things, symbolic of a person's ac-

tivities and dealings; one's way of life that is evident to, and influences,

other people. So James is saying, "Wherein your life and dealings are

un-Christlike, make all necessary reforms."

The second exhortation, if followed, will assure that the first is not

merely cosmetic: "Purify your hearts." Symbolically, the term

heart

used of the whole person—the impulses, desires, inclinations, motives,

imagination, and attitudes. What the apostle is saying is, "You need a

reconversion. You have gone the way of the world. You must find a new

experience in Jesus."

Describe what seems to be the attitude of the recipients of James' letter as

opposed to what the apostle says it should be in James 4:9.

It is apparent that a spiritual blindness has fallen on James' readers that

keeps them from being aware of their true condition. While they were

committing such grievous sins as slander, strife, pride, self-indulgence,

lust, murder, and covetousness, a spirit of gaiety and hilarity prevailed

among them. They sought after things that brought cheap, worldly enjoy-

ment.

The pursuit of human happiness often entails self-indulgence, levity,

and a transient earthly joy. The pursuit of holiness sometimes involves

mourning and heaviness. But the path of holiness leads, both here and in

God's kingdom to "fulness of joy" and "pleasures for evermore" (Ps.

16:11).

Having endeavored to convince his readers of their waywardness, to what

does James then call them? James 4:10.

The summons to humility is a call to look at and acknowledge one's

sinfulness and to seek that repentance which leads to conversion.

"What gives the proper level to the human mind? It is the cross of

Calvary. . . .

"When we follow Jesus in the path of self denial and the cross, we shall

find that we do not have to strive for humility. As we walk in Christ's

footsteps, we shall learn His meekness and lowliness of heart. . . .

"God's faithful, humble, believing people will cut the idolatry of self

out of their hearts, and Christ will become all in all.

"—Our High Calling,

p. 114.

III. EVIL. SPEAKING (James 4:11, 12).

James has called the receivers of his letter "adulterers and adulteresses"

(verse 4), "sinners" and "double minded" (verse 8). In view of his admoni-

tion, "Speak not evil of one another, brethren" (James 4:11), what reasons

can you offer to demonstrate that he was, or was not, inconsistent, if not

worse?

In our text the term

law

is not limited to the Ten Commandments, but

refers to the entire body of divine, recorded teaching—the Torah. To the

early church that would be the Old Testament. To us it is the entire Bible.

"James, as Jesus [Matt. 5:22; 7:1-5] and Paul [Romans 14], was not

prohibiting the moral appraisal which is necessary in human relation-

ships. He was concerned with that hypercritical, condemnatory attitude

which is taken toward other people on the basis of an assumed superiority

to them; that malicious and ungenerous criticism which is not really di-

rected toward their welfare or improvement, but is rather a means of self-

justification and self-aggrandizement."—George A. Buttrick, editor,

The

Interpreter's Bible

(New York, NY: The Abingdon Press, 1857), vol. 12,

pp. 58, 59.

Which of the Ten Commandments (Ex. 20:3-17) implies that speaking

evil of a brother (James 4:11) is one of the primary sins of humanity?

The commandment "Thou shalt not bear false witness against thy

neighbour" (Ex. 20:16) becomes one of the "exceeding broad" precepts

(Ps. 119:96) that forbids speaking evil of those about us. The commandment

may be violated by exaggerating the flaws and faults of another or by point-

ing them out to others, when the kind Christian approach would be to over-

look them. This commandment may be broken by misrepresenting the words

or motives of another or by putting that person in a false light.

In James 4:12 the apostle intimates that the person who takes a

condemning stand toward another person in essence takes the place of God.

Explain how this is so.

"Intolerant persons often claim that they are representing God in the

strictures they pass upon their fellows, but actually they are usurping his

throne. . . . Intolerance not infrequently reaches its most acrimonious

stage in the person of those who profess to be followers of Christ."—The

Interpreter's Bible,

vol. 12, p. 59.

Any person who critically and arrogantly sits in judgment on the inten-

tions and motives of another so as to, in effect, judge his fitness for salva-

tion, presumes to do what God alone has the wisdom and authority to do.

As it is God's prerogative, and only His, to establish moral laws, so it is

His prerogative, and only His, to decide what the true relationship of

each individual is to those laws. However, God does delegate the respon-

sibility of loving discipline for overt violations of His law to His church

(Matt. 18:15-18).

Also, in the teaching and preaching of the Word, sins are to be con-

demned. "Preach the word," Paul urged Timothy. "Convince, rebuke,

exhort" (2 Tim. 4:12, RSV).

FURTHER STUDY AND MEDITATION: "The unaided human will has

no real power to resist and overcome evil. The defenses of the soul are

broken down. Man has no barrier against

sin."—Testimonies,

vol. 8, p.

292.

"As a result of Adam's disobedience every human being is a transgres-

sor of the law, sold under sin. Unless he repents and is converted, he is

under bondage to the law, serving Satan, fallen into the deceptions of the

enemy, and bearing witness against the precepts of Jehovah."—In

Heav-

enly Places ,

p. 146.

"When we submit ourselves to Christ the heart is united with His

heart; the will is merged in His will; the mind becomes one with His mind;

the thoughts are brought into captivity to Him; we live His life."—

Christ's Object Lessons,

p. 312.

SUMMARY: Fallen human nature is the spring of our individual sins. De-

liberate contact with the world that is designed to lead to acceptance of

what it offers indicates a drifting away from God. But, by the grace of

God, there can and must be continual submission to God and repudiation

of evil. Only that kind of commitment will enable us to maintain our

Christian experience.

APPLICATION:

Do I always look to my Saviour for grace to subdue the rising of self?

Are the blessings for which I pray for God's glory or to fulfill my own

desires?

I nurturing "the friendship of the world"?

Do I daily examine my heart and motives so that I might draw ever

nearer to God?

Have I learned that the highest level to which I can attain is that found

at the foot of the cross?

What have I learned this week that will improve my witness to those

about me?

Presumption,

Oppression,

and Retribution

THIS WEEK'S STUDY: James 4:13 through 5:6.

MEMORY TEXT: "Whereas ye know not what shall be on the mor-

row. For what is your life? It is even a vapour that appeareth for a

little time, and then vanisheth away" (James 4:14).

'.§):

713

CENTRAL THOUGHT:

Avarice

(an extreme desire to amass wealth) is

the

key word in this week's lesson, an avarice that leads to presumption, to a

forgetfulness of God, to the oppression of others, and, finally, ends in judg-

ment. It seems to be poetic justice that in the judgment the riches that avarice

has accumulated consume the flesh "as it were fire" (5:3). Avarice antici-

pates an ingathering of riches, but eventually reaps a harvest of anguish.

OVERVIEW: James 4:13 through 5:6

Foolish Presumption

(4:13-17)

Gain Through

Oppression (5:4-6)

Retribution on the

Oppressors (5:1-3)

Planning without God

Keeping God's will

uppermost

Man's inhumanity to

man

High living through

fraudulent gain

A judgment warning

Retribution to come

INTRODUCTION:

A parallel can be found in the subject matter of James

4:13-17 and that of 5:1-6. While the first passage does not primarily deal

with the topic of getting riches but rather with the matter of presumption and

forgetting or ignoring God, it does so in the framework of getting gain (verse

13). In other words, in the eagerness of professed Christians to accumulate

riches, they have relegated God to the background. Because of this basic

similarity in the two passages, we will study James 5:4-6 before turning to

James 5:1-3 in order to bring into sharper focus the judgment warning of the

latter passage.

As noted in Lesson 1, wealth, of itself, is not evil. (See also 1 Tim. 6:17-

19.) Sin comes from the wrong attitude toward, or the improper use of

wealth. An additional wrong is introduced in this week's lesson—the accu-

mulation of wealth by oppression or taking unfair advantage of others.

I. FOOLISH PRESUMPTION (James 4:13-17).

How does James warn businessmen of the hazards of planning for future

profits without considering God and the frailty of life? James 4:13, 14.

"James would be the last man to condemn a reasonable foresight. He

well knew that we must look forward, must provide, must lay plans for

the future. It is not this that he condemns. But the thing which he visits

with the severity of his denunciation is the practical leaving of God out of

His own world and the practical taking of the management of affairs into

our own hands, which is implied in all confident reckoning of the continu-

ance of

life."—Colossians to James, The Sermon Bible

(New York:

Funk and Wagnalls, 1900), p. 367.

The world has a strange and dangerous way of engrossing the thoughts

and absorbing the attention so that all else becomes secondary and

unimportant. People plan their lives as though they have full control.

They refuse to consider that sickness, death, robbery, crop failure, or

any number of other adverse circumstances could nullify their plans and

ambitions.

Life always is precarious, uncertain, and complicated by many uncontrol-

lable, unforeseeable circumstances. An impenetrable curtain hangs between

our vision and the future. To us, tomorrow is a land of darkness. Therefore,

we can speak with certainty of nothing that we plan for the future. The truth

of the familiar saying, "Don't count your chickens before they are

hatched," needs to be understood clearly. "Man proposes, but God

disposes."

In what words did Solomon sound a similar caution to that of James?

Prov. 27:1.

We can see the future only in imagination, based often on wishful

thinking, and through so-called facts that are elusive and statistically

treasonable. Standing, as it were, in the narrow, windowless room that is

the present, it is foolish to show an excess of confidence about the future.

Life is uncertain. It is woven of the brittlest of threads. Yet it seems

that this unanimously recognized fact carries little weight with most peo-

ple when it comes to their conduct and their building of character.

What sobering conclusion did Jesus draw in His story of the foolish

rich man (Luke 12:16-21) that affirms James' observation? Luke 12:20,

21.

Those whose intense interest becomes the accumulation of riches, as

well as those who pursue other worldly interests, may go confidently

about their activities. But to trust to those conditions is the essence of

folly. Life is finite. And it is as uncertain as it is finite. Those who put

anything but God at the center will face, sooner than they realize, the

terrible result of their folly. "So teach us to number our days, that we

may apply our hearts unto wisdom" (Ps. 90:12).

Suggest reasons why, in all our planning, we should always have the atti-

tude, "If the Lord will" (James 4:15).

Christians of a previous generation added the initials D.V. to letters if

they were writing of future plans. D. V. stood for

Deo volente ,

the Latin

for "God willing." Whether it was merely a pious gesture or not, it did

show their awareness of the uncertainty of human devisings.

True Christians always desire to have God's will done in every aspect

of their lives. Therefore they take the attitude, "If the Lord will." (See

1 Cor. 4:19; 16:7; Acts 18:21.) Furthermore, they believe that God's will

is always best and safest, even though their own aspirations may be nulli-

fied.

Having a constant attitude of "If the Lord will" does not mean that we

are to do no planning for the future. Planning ahead is essential. The

proper balance between these concepts is expressed in Proverbs 16:9,

RSV: "A man's mind plans his way, but the Lord directs his steps."

Christians will make their plans as wisely as they can. Then, if they defer

to God's will, if they seek divine guidance, as they endeavor to fulfill

those plans, God will work things out in the best way.

"When you have sought to know His will, your part in the operation

with God is to believe that you will be led and guided and blessed in the

doing of His will. We may mistrust ourselves lest we misinterpret His

teachings, but make even this a subject of prayer, and trust Him, still

trust Him to the uttermost, that His Holy Spirit will lead you to interpret

aright His plans and the working of His providence."—Ellen G. White

Comments,

SDA Bible Commentary,

vol. 3, p. 1156.

THINK IT THROUGH: In James 4:17 the apostle pulls together his obser-

vations regarding knowing and doing God's will. What does his observation

mean to you?

James has been writing specifically to men who aspire to "get gain"

(verse 13). In verse 17 he focuses his assertions in a statement of princi-

ple: There may have been some ignorance on your part of the Christian

necessity for always moving within God's will. Now, however, you un-

derstand this, so if you do not henceforth seek His will in your trans-

actions and follow it, you will be sinning.

But the principle enunciated by James has a much wider application

than merely to the amassing of money and property. This broad principle

of knowledge and responsibility encompasses the entire spectrum of liv-

ing: "Whoever knows what is right to do and fails to do it, for him it is

sin" (James 4:17, RSV).

"The condemning power of the law of God extends, not only to the

things we do, but to the things we do not do. We are not to justify our-

selves in omitting to do the things God requires. We must riot only cease

to do evil, but we must learn to do well. God has given us powers to be

exercised in good works; and if these powers are not put to use, we shall

certainly be set down as wicked and slothful

servants."—Selected Mes-

sages,

bk. 1, p. 220.

TAE

II. GAIN THROUGH OPPRESSION (James 5:4-6).

We move from our study of the tendency of some to ignore God be-

cause of their eagerness to accumulate money and possessions to that of

the flagrant sin of exploiting our fellow beings for the same purpose. Pre-

viously we studied that James made reference to rich people oppressing

the poor (James 2:6, 7). Now he deals with the subject more fully.

What civil law, given through Moses, implies an age-long tendency for

the rich to exploit the poor? Deut. 24:14, 15.

Note Deuteronomy 24:10, 11. Here we see a delicacy of feeling, a sense

of justice, that shows God's concern that the dignity and rights of all per-

sons be honored. In this precept Heaven has shown that we must treat

the poor with the same respect that we show to people in more advanta-

geous positions.

Describe the labor situation James refers to (James 5:4) that occasioned

his denunciations found in verses 1-3.

The scenario is reminiscent of the situation Jesus describes in Matthew

20, in which laborers in a vineyard were paid for their work at the end of

each day. But in the situation James describes, the employers callously and

permanently withholding part of what is justly owed.

biblical times the

laborer was often dependent on the day's wage to get the necessities of life

for the next day, or even the same day. To deprive workers of their earnings

was to place a great hardship on the worker and the worker's family.

No matter where or at what time in history a person looks, that person

will find examples of exploitation of the less fortunate by more affluent

and influential people. Even laws to prevent this do not solve the problem

entirely. Often those who "use" others refuse to entertain the concept

that they really do so. They seal their minds against such ideas and, if the

thought is forced upon their attention, they fmd some rationale for ex-

plaining or justifying their actions.

It is extremely difficult to break through the barriers to understanding

erected by such people. In verse 4 James tries to do so by clearly warning

them that they will have to answer, not to some earthly judge whom they

may bribe, but to the "Lord of Sabaoth" (the Lord of hosts), the

eminently Just, Omnipotent One who governs the entire universe, and

has all the hosts of heaven at His command. It is He, the Just One, who

hears the cries of the wronged, and to whom their oppressors will have to

give an account.

That the cries of the exploited laborers reach God does not necessarily

mean that they are serving Him. God will punish all who oppress others,

regardless of the religious experience of the oppressed.

WED

NMI

How does James describe the lifestyle of the rich that is made possible by

their robbing of the poor? James 5:5.

Extravagance, luxury, and waste is often characteristic of the lifestyle of

the rich oppressors. The phrase "Ye have lived in pleasure" probably

means "an enervating life of luxury, effeminacy and self-indulgence."—

R.V.G. Tasker,

Tyndale New Testament Commentaries

(Grand Rapids,

Mich.: Wm. B. Eerdmans Publishing Company, 1980), vol. 16, p. 114.

(See Luke 16:19.)

According to James 5:5, for what is such self-indulgent lifestyle pre-

paring those involved?

"Just as beasts continue to fatten themselves, unconscious that they

are really being made ready for slaughter, so the sinful rich are pictured

nourishing their hearts,

filling their lives with every conceivable form

of pleasure, while still

on the earth,

so as to be 'ready,' though they are

wholly unaware of it, for the 'day of slaughter,' when the doom that inevi-

tably awaits them will descend upon them, as the Lord comes in

judgment."—R.V.G. Tasker,

Tyndale New Testament Commentaries,

vol. 16, p. 115.

Besides accusing the self-indulgent of robbery of the poor, what other

serious indictment does James bring against them? James 5:6.

In ancient times the rich and powerful often controlled the courts. As a

result they could frequently do as they wished with seeming impunity.

(See 1 Kings 21:1-14; John 19:6-16.) Such a situation is not unknown to-

day.

III. RETRIBUTION ON THE OPPRESSORS (James 5:1-3).

What is the tone of the words with which James addresses the rich

oppressors in James 5:1-3?

Some Bible scholars are of the opinion that these texts do not apply to

church members. But Ellen White makes a modern application of this

passage: "I saw that these fearful words [James 5:1-3] apply particularly

to the wealthy who profess to believe the present truth. The Lord calls

them to use their means to advance His

cause."—Testimonies, vol.

1, p.

174.

James seems almost to visualize the appalling retribution that is coming

on the ungodly rich who have filled their coffers at the expense of the

defenseless poor. So his language is vivid, powerful, and condemnatory.

Isaiah condemned the exploiters of the poor in his day this way: "The

Lord will enter into judgment with the ancients of his people, and the

princes thereof: for ye have eaten up the vineyard; the spoil of the poor is

in your houses. What mean ye that ye beat my people to pieces, and grind

the faces of the poor? saith the Lord God of hosts" (Isa. 3:14, 15).

Jeremiah writes of the wicked who "set a trap," whose "houses are full

of treachery; therefore they have become great and rich" (Jer. 5:16, 27,

RSV). Micah speaks bitingly of "treasures of wickedness in the house of the

wicked" and "rich men [who] are full of violence" (Micah 6:10, 12, RSV).

And Jesus denounced those leaders of His day who "devour [ed] widows'

houses" (Luke 20:47).

Does James mean to be literal when he describes the posessions of the

ungodly rich as "rotted" and "moth-eaten," and their gold and silver as

being "rusted" in James 5:2, 3, or is he speaking metaphorically?

The fact that James is speaking metaphorically here may be deduced

from the fact that gold and silver do not rust. The precious metals he

refers to, heaped up by greedy people, will be as useless in the last days

as though they had rusted away, and will become a torment to their own-

ers as they are convicted of the unjust way they were gained. The power,

satisfaction, and position that they could buy no longer is meaningful.

Doubtless this is one of the "miseries" (verse 1) that they will experience

when they realize that that around which their lives revolved has become

useless—even worse than useless. They had trusted in it and now it has

betrayed them.

Considering the uselessness of the riches of the ungodly in the last

days, we are reminded of Ezekiel 7:19, in which the prophet, writing of

"the day of the wrath of the Lord," states that the ungodly "shall cast

their silver in the streets, and their gold shall be removed: their silver and

their gold shall not be able to deliver them."

Jesus observed that it is hard for a rich man to gain heaven (Matt.

19:23-25); nevertheless, it is possible. What, among other things, makes

this salvation possible, according to Ezekiel 18:21, 22?

How did the rich man, Zacchaeus, who also cheated the poor, find salva-

tion? Luke 19:1-10.

"Among the publicans there was a confederacy, so that they could op-

press the people, and sustain one another in their fraudulent

practices."—The

Desire of Ages,

p. 555. There is little doubt but that

Zacchaeus, a chief tax collector, had been involved in the confederacy.

But he genuinely repented and made restitution.

"If we have injured others through any unjust business transaction, if

we have overreached in trade, or defrauded any man, even though it be

within the pale of the law, we should confess our wrong, and make

restitution as far as lies in our power. It is right for us to restore not only

that which we have taken, but all that it would have accumulated if put to

a right and wise use during the time it has been in our possession."—The

Desire of Ages,

pp.

555,556.

FURTHER STUDY AND MEDITATION:

Read

Testimonies, vol.

pages 174-177, 347-353.

"The customs of the world are no criterion for the Christian. He is not

to imitate its sharp practices, its overreaching, its extortion. Every unjust

act toward a fellow being is a violation of the golden rule. Every wrong

done to the children of God is done to Christ Himself in the person of His

saints. Every attempt to take advantage of the ignorance, weakness, or

misfortune of another is registered as fraud in the ledger of heaven. He

who truly fears God, would rather toil day and night, and eat the bread of

poverty, than to indulge the passion for gain that oppresses the widow

and fatherless or turns the stranger from his right.

"The slightest departure from rectitude breaks down the barriers and

prepares the heart to do greater injustice. Just to that extent that a man

would gain advantage for himself at the disadvantage of another, will his

soul become insensible to the influence of the Spirit of God. Gain ob-

tained at such a cost is a fearful

loss."—Prophets and Kings,

pp. 651,

652.

SUMMARY:

Greed for riches tends to focus people's attention on gain

and to push from their minds everything else, including God and the un-

certainty of life in all its facets. Avarice leads to the exploitation of others

and a prostitution of justice, that will bring God's retribution. If we have

in any way defrauded another, we have an obligation to make full

restitution.

APPLICATION:

Is it possible that I am concerned with making money to the extent that

God is not as real to me as He should be?

Do I take God into account in every aspect of my life?

When, after I prayerfully plan a project as wisely as I know how, my

plans do not work, do I uncomplainingly leave the matter in God's

hands?

If I trust God with my plans and desires, can I be sure that He always

will work things out in the best way?

Living for the Coming

of the Lord

THIS WEEK'S STUDY: James 5:7-20

d 3

MEMORY TEXT: "Be ye also patient; stablish your hearts: for

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the coming of the Lord draweth nigh" (James 5:8).

CENTRAL THOUGHT:

The apostle James urges his readers to show

Christian restraint under exploitation and persecution, inasmuch as they

will be delivered and vindicated at Christ's return (5:7-12). He then offers

counsel of several matters in the area of Christian living and Christian

obligations (5:13-20).

OVERVIEW: James 5:7-20

Waiting Patiently for

the Lord's Coming

(5:7, 8)

Lifestyle During the

Waiting Period

(5:9-12)

Prayer Under Various

Circumstances

(5:13-20)

Waiting for the former

and latter rain

Be courageous in the

Lord.

Do not complain

against the brethren

Example of Old Testa-

ment characters

Warning against oaths

Prayer in distress,

joy, and sickness

Fervency in prayer

Reclaiming the

backslider

INTRODUCTION:

In last week's lesson we considered James' descrip-

tion of the rich who cheated the laborers who harvested their crops.

Some of the landowners obviously were Christians. "The wages of the

laborers who mowed your fields, . . . you kept back by fraud" (5:4, RSV),

James wrote to the rich members, pointing out that they lived luxuriously

at the expense of those who had no way to gain their rights or to defend

themselves.

In this week's lesson we fmd James assuring oppressed Christians that

God will balance the account. "You will receive your due," he writes in

essence. "A harvest, the richness of which you cannot imagine, is ripen-

ing for you. You will reap bountifully at the coming of the Lord. Mean-

while, your part is to wait patiently and to live godly lives in Christ

Jesus."

While the oppressed Christians are reaping their reward, the wicked

will be reaping the rewards of quite another kind of harvest, as last

week's lesson made plain.

I. WAITING PATIENTLY FOR THE LORD'S COMING (James 5:7, 8).

Based on your study of James 5:7, explain why you think that a Christian

should, or should not meekly and unprotestingly accept injustice.

What lesson may we draw from Paul's reaction when he was unlawfully

abused and imprisoned at Philippi? (See Acts 16:35-39; compare Acts

22:24-29.)

Paul "declined, being innocent and wronged, to be treated as if he were

guilty and as if he had nothing of which righteously to complain. It is

often our Christian duty to act in the same way. In this matter there are:

. . . two laws to which we may make our appeal: either the

law of man,

which the magistrates of Philippi had now broken, and which Paul

claimed they should have regarded; or the

law of God,

the law which

makes its demands on every human conscience, requiring truth, equity,

respect, etc. When this is palpably violated, we may make our appeal to it

against the iniquity and ill usage of our fellows."—The

Pulpit Commen-

tary,

comments on Acts 16:35-40.

The term

patience

does not necessarily mean submitting to oppression

and injustice and doing nothing about it, although there may be circum-

stances when even this is called for. Certainly, it is contrary to Christian

principles to resort to violence to gain our "rights."

Continuing his illustration of the harvest, how does James relate patience

under persecution to the farmer's patience in waiting for the reaping?

James 5:7.

Not infrequently the farmer has troubles and trials in raising crops.

However, the farmer's attention is not focused on these but on the har-

vest that will be reaped. So the farmer endures the inconveniences, the

worries, the difficulties, knowing that, in spite of them all, the season

rolls on and, according to the course of nature, the grain will ripen and be

ready for the harvest. (Of course there are times when the farmer loses

his crop. But this is not James' point. In his illustration, the harvest never

fails.)

Similarly, Christians, knowing that God has His season when the har-

vest of earth is ripe, wait in confident expectation for the harvest when

they shall unfailingly receive their reward.

In view of the expected reward, James exhorts his readers to "stablish"

their hearts. What does he mean?

Luke tells us (Luke 9:51) that on one occasion Jesus "steadfastly set

his face to go to Jerusalem," meaning that even though confronted by

great obstacles He determined with an unshakable resolution to go to the

city. This He did in fulfillment of Isaiah's prophecy (Isa. 50:7) that the

Messiah would set His face "like a flint" to carry out His mission.

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Tfteouitau Cro

December

James is encouraging his readers to determine that absolutely nothing

shall tear from them their resolution to remain firm in their hope and faith

in the return of the Lord.

II.

LIFESTYLE DURING THE WAITING PERIOD (James 5:9-12).

What admonition does James give regarding Christians' relationships

with one another? James 5:9.

Writing to people who were undergoing trials and persecution, James

encouraged them to show self-restraint and fortitude. But he realized

that, while it need not and should not be, faith sometimes falters and pa-

tience wears thin. In prolonged, trying situations, when stress wears

down equanimity, it is easy to begin to place blame on associates and to

indulge in recriminations.

ILLUMINATION:

"When . . . the enemy works to make you grumble

and murmur, look unto Jesus, trust in your Saviour. This is the only cure

for this spiritual malaria."—Sons

and Daughters of God,

p. 298.

Of what event does James remind his readers in order to restrain them

from finding fault with one another? James 5:9.

James is making a word play on the idea of judging which does not

come through clearly in the King James Version. It is more evident in the

Revised Standard Version. "Do not grumble. . . that you may not be

judged; behold the Judge is standing at the doors." In other words, do not

judge others condemningly because the One who is to judge you as well

as them is on the point of making His appearance.

The implication is this: if you have a faultfinding, grumbling, complain-

ing attitude toward your brethren, it will suggest that all is not right with

you. The Great Judge may find you wanting. So correct your heart and

your attitude. If you do not condemn your brethren the Judge will not

have to condemn you.

SEARCH AND LEARN: James holds up the prophets as examples of the

way that we should respond under affliction (James 5:10). What instances

of suffering of the prophets can you recall? What were their reactions under

suffering?

The prophets were seen as being particularly blessed by God, especially

by the Jews. Yet James reminds his readers that those same prophets were

persecuted. In fact, virtually every one of them suffered at one time or an-

other for his fidelity to God. Stephen demanded of his Jewish murderers,

"Which of the prophets did not your fathers persecute?" (Acts 7:52, RSV).

"Christ is acquainted with all that is misunderstood and misrepre-

sented by men. His children can afford to wait in calm patience and trust,

WED

1111

no matter how much maligned and

despised."—Thoughts From the

Mount of Blessing,

p. 32.

James refers to Job as an example of those counted "happy which

endure" (James 5:11). How do you relate James' observation to Job's expe-

rience?

It is thought by some that Christians must always be bubbling with hap-

piness. Not necessarily. For while we should not doubt God's love, we

may not always be brimming over with joy. We certainly cannot claim

that Job was.

We recognize that Job does not seem to have shown what we usually

think of as patience—calm self-restraint. What he did show was

"steadfastness" (RSV), a dogged resolution to hold on no matter what,

as seen in his statement: "Though he slay me, yet will I trust in him"

(Job. 13:15).

An important lesson Christians must learn is that happiness may not

come

with

the endurance but as a

result

of it. Meanwhile, an indefinite

period of time may be involved.

What message may be found for us in James' admonition to his readers

regarding their language? James 5:12.

James' counsel may be understood as a comprehensive warning

against any kind of loose language, whether it be profanity or the care-

less, sometimes frivilous, appeal to higher witnesses to attest to a

person's truthfulness or integrity. (In James' day many such witnesses

were appealed to by the Jews such as: God, heaven, Jerusalem, the tem-

ple, one's children, and one's place in paradise.) The necessity of making

such appeals suggests that, by itself, a person's word is not dependable.

James is but echoing the words of Christ (Matt. 5:33-37) when he says

that simplicity and straightforwardness (blended with love and thoughtful-

ness) are to be the principles of every Christian in conversation and way of

living. Say what you mean; mean what you say. Honest people's word is

their bond; there should be no need for anything else.

This admonition is not to be taken as forbidding a solemn oath such as

that asked for in a court of law. Jesus Himself took such an oath before

the Sanhedrin (Matt. 26:63-65). Paul appealed to God to witness to the

truth of matters of which he was writing. (See 2 Cor. 1:23; 11:31; Gal.

1:20.)

III. PRAYER UNDER VARIOUS CIRCUMSTANCES (James 5:13-20).

Why might James need to urge his readers to pray in suffering and to sing

praises when feeling cheerful? James 5:13.

The Greek word translated "afflicted" ("suffering," RSV), could

mean any kind of trouble, including suffering brought on by others.

There is a human tendency to become fretful, impatient, and faithless

in times of trouble and calamity. The eyes are inclined to turn downward

and inward rather than outward and upward. Furthermore, troubles may

cause us to reason that somehow we have wandered from God and that

there is not much use to pray.

In any case, Satan is most successful at undermining the faith of those

who fail to persist in prayer in times of trouble. This is why Jesus stated

that "men ought always to pray, and not to faint" (Luke 18:1).

Conversely, as we are inclined to lose our hold on God because of trou-

ble, we also are inclined to do so when there is no trouble. When the sky

is cloudless we feel no need of shelter from a storm. And when life is

trouble-free, we may forget that it is so because of the goodness of God.

Why is it necessary to call the church elders to anoint and pray for a sick

individual as instructed in James 5:14?

The oil referred to in our text cannot be understood as being used as a

medicine. If so, it would be a universal remedy, for James' reference to

sickness seems to be quite general—any sickness. The oil must be under-

stood as being symbolic. In other places in the Bible it represents the

Holy Spirit and the grace of God. (See Lev. 8:10, 12; 1 Sam. 16:13; Matt.

25:1-12; Rev. 3:18-20; cf, E. G. White Comments,

S.D.A. Bible Commen-

tary,

vol. 4, p. 1179; vol. 7, p. 966.)

"In the case of serious illness . . when the body may be racked with pain

and the mind considerably disturbed, it is not easy for the sufferer unaided to

turn his thoughts in any articulate or concentrated manner to prayer, and he

needs the consolation of other Christians in what may be for him a period of

much spiritual distress. James, accordingly, bids any of his readers who

may find himself in such a condition

call for the elders of the church,

men it

may be assumed specially blessed by the grace of the Holy Spirit. . . . [By]

praying within sight and hearing of the sufferer himself, not only is their

prayer likely to be more heart-felt and fervid, but the stricken man may well

become more conscious of the effective power of prayer uttered in faith, by

which, even in moments of the most acute physical weakness, communion

with God can be maintained."—R.V.G. Tasker,

Tyndale New Testament

Commentaries

(Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Com-

pany, 1980), vol. 16, p. 129.

Does James 5:15 indicate categorically that each time a sick person is

prayed for he must be healed?

James is assuming a number of things in his statement such as: the

prayer must be according to God's will (compare 4:15) and the sick

person's sins must have been fully and sincerely repented of and con-

fessed. (See

The Ministry of Healing,

pp. 228, 229.) The healing may be

gradual rather than immediate.

NOTES:

am authafsa kit

SEARCH AND LEARN: Study Matthew 5:23, 24; Mark 2:7; and 1 Timo-

thy 2:5. What background do these passages give as to what James 5:16

means when it exhorts confession to one another?

The observation "that ye may be healed" in verse 16 may refer to the

physically sick of verse 15, or it could mean a spiritual healing of the sin

that was confessed to the wronged brother.

What makes "the prayer of a righteous man . . . powerful and

effective"? James 5:16 (NIV).

The truly righteous man "prays for divine light, and loves to walk in

that light. It is his meat and drink to do the will of his heavenly Father.

His life is hid with Christ in God; yet he does not boast of this, nor seem

conscious of

it."—The Sanctified Life,

p. 13.

Reviewing the experience of Elijah alluded to in James 5:17, 18

(see

1 Kings 17:1-7; 18:1, 41-45), what qualities of the prophet made the events

described possible?

The term "passions" (KJV) is better translated "nature" (RSV) or "hu-

man frailties" (NEB). The term should not be equated with sinning.

We may be inclined to think of worthies who did great spiritual exploits,

such as Elijah, as having, through some spiritual metamorphosis, escaped

all the weaknesses and shortcomings of humanity. The fact is that such peo-

ple

transcended

their human weaknesses through faith and by the grace of

God. Elijah still had a nature and constitution like ours. He was subject to

the same emotions and had the same human frailties.

What primary concern of James, and the purpose of the gospel, comes

through in the apostle's final exhortation? James 5:19, 20.

Ever the concerned shepherd, James closes his epistle on a pastoral

note.

"Err from the truth"

apparently implies a doctrinal deviation of some

kind. But more than mere intellectual belief is involved. A moral problem

is connected with it because the wanderer needs to be saved from death,

and God does not condemn a person to death because of what may be an

honest intellectual problem. The wanderer needs to be brought back to

Christ, the original truth (John 14:6), as well as to doctrinal truth.

The Revised Standard Version translation of James 5:20, "will save his

soul from death," has led some to wonder whether we may find salvation

for ourselves by saving others. Were this so, of course, it would be sava-

tion by works, which cannot be. The allusion is to the saving of the soul of

the one rescued from error.

FURTHER STUDY AND MEDITATION:

Read

Testimonies, vol. 1,

pages 147, 148;

Steps to Christ,

page 59.

"Much is involved in the matter of judging. Remember that soon your

life record will pass in review before God. Remember, too, that He has

said: 'Thou art inexcusable, 0 man, whosoever thou art that judgest; for

wherein thou judgest another thou condemnest thyself; for thou that

judgest doest the same things. But we are sure that the judgment of God is

according to truth against them which commit such things. And thinkest

thou this, 0 man, that judgest them which do such things, and doest the

same, that thou shalt escape the judgment of God?' Romans 2:1-3."—

Testimonies,

vol. 8, p. 85.

"If you have given offense to your friend or neighbor, you are to ac-

knowledge your wrong, and it is his duty freely to forgive you. Then you

are to seek the forgiveness of God, because the brother you have

wounded is the property of God, and in injuring him you sinned against

his Creator and Redeemer."—Steps

to Christ,

p. 37.

SUMMARY:

Christians, waiting for the Lord's return, will be character-

ized by: (1) a positive attitude—patience, courage, resolution; (2) a free-

dom from complaining and faultfinding; (3) a simplicity and

straightforwardness in language; and (4) a looking to God in prayer during

suffering. Of course, the Christian also offers praise to God in joyful

times.

APPLICATION:

In all the experiences of daily life, am I steadfast in my loyalty to my

Lord?

How strong is my resolution to be firm in my hope in Christ no matter

what happens?

Realizing that it is easy to judge others wrongly, do I guard myself from

condemning them, even in my mind, recognizing that only God has all

the facts, the wisdom, and the love to evaluate fairly?

Have I learned to turn a cheerful face to the world even when things are

not going well? What is my influence and witness?

Do I live so close to God day by day that my prayers may have power

and effectiveness in times of need?

Introduction to the Book of Malachi

"Wno May Able

eDe

Day?"

In contrast to the great revival brought about as a result of the pro-

phetic messages given by Haggai and Zechariah, Malachi's message

given nearly one hundred years later fell on deaf ears. After the brief in-

troduction found in chapter one, most of the first three chapters are taken

up with a dialogue between God and the Jewish people. God's loving

warnings are met with the people's self-righteous denials. They deny that

God has His facts correct. Eight of these warnings and denials run

through the first three chapters. In the King James Version six of the

eight self-righteous reponses begin with the word

wherein.

However, a few remained faithful stewards in God's service—holding

back nothing. Their names are recorded in God's "book of remem-

brance." They will be included among the "jewels" that will be pre-

served in His eternal diadem.

The last four verses of the last chapter conclude with a promise of a

great and final reformation to take place just before the coming of the

"great and dreadful day of the Lord."

MALACHI—"WHO MAY ABIDE THE DAY?"

(3:2)

Priests and People Deny

God's Warnings

(Mal. 1:1 through 3:15)

Preparation for

the Day of the Lord

(Mal. 3:16 through 4:6)

Introduction (1:1)

Book of Remembrance distinguishes

Wherein hast thou loved us?

between the righteous and the

(1:2-5)

wicked (3:16-18)

Wherein have we despised Thy

The Day of the Lord for the

name? (1:6)

wicked (4:1)

Wherein have we polluted Thee?

The Day of the Lord for the

(1:7 through 2:9)

righteous (4:2, 3)

Wherefore does the Lord not

Preparation—man's part and God's

regard our offering? (2:10-16)

part (4:4-6)

Wherein have we wearied Thee?

(2:17 through 3:6)

Wherein shall we return? (3:7)

Wherein have we robbed Thee?

(3:8-12)

How have we spoken against

Thee? (3:13-15)

[- [ow God's Peop0e

Excuse Their FaikEms

THIS WEEK'S STUDY: Malachi 1:1 through 2:17.

MEMORY TEXT: "Come now, and let us reason together, saith the

Lord: though your sins be as scarlet, they shall be as white as snow;

though they be red like crimson, they shall be as wool" (Isa. 1:18).

CENTRAL THOUGHT:

God's warnings of love were met by the Jews'

self-righteous denials. In particular, the religious leaders, the priests, re-

fused to recognize their failures. They seemed to think that God should

overlook their wickedness as long as they faithfully performed religious

rituals.

OVERVIEW: Malachi 1:1 through 2:17

Lack of Appreciation for

God's Love (1:1-5)

The Failure of the

Priests (1:6 through 2:17)

Introduction (verse 1)

Failure to honor God (1:6)

Failure to recognize God's

Failure to distinguish between the

love (verses 2-5)

common and the sacred (1:7-10)

Failure in their mission (1:11, 12)

Failure to keep the covenant and to

provide spiritual leadership (1:13

through 2:9)

Failure to be true to God (2:10-12)

Failure in marital relationships

(2:13-16)

Failure to recognize the limit of

divine patience (2:17)

INTRODUCTION:

The selfishness of both priests and people and their

general neglect of the temple and religious responsibilities brought the

Jews to a new low in their relationship to God. Their failure in fulfilling

the divine purpose is apparent in the stern messages of warning that came

from the pen of the prophet we call Malachi.

Little is known about Malachi. It may be that even the name given to

the book is not the name of the person who delivered the messages. The

Hebrew name Anglicized to

Malachi

literally means "my messenger."

Some commentaries suggest that rather than being a proper name, the

sae

term

Malachi

may be regarded as an abbreviation of

Malakiyah,

"messenger of Jehovah," and thus more of a title or description of the

bearer's office.

The people of Malachi's nation and day had sunk to such a spiritual low

that they claimed that they were weary of their religion. What could God

do with people like that? But He made a last attempt. In His mercy He

sent one more prophet—the last prophet whose voice would be heard

among the Jewish people for more than 400 years. The next prophet to be

sent to the nation was to be the "Elijah" messenger, John the Baptist.

(See Luke 1:17.)

The three lessons that follow on the book of Malachi will consider:

How God's people excuse their failures.

How God's people are judged.

How God's people prepare for deliverance.

"The message of Malachi is particularly appropriate for the church to-

day, and is comparable to the Laodicean message of Rev. 3:14-22. Like

the Laodiceans, the Jews of Malachi's day were utterly insensitive to

their true spiritual condition and felt their 'need of nothing' (Rev. 3:17).

They were 'poor' in heavenly treasure, 'blind' to their errors, and

`naked,' or not clothed with the perfect character of Jesus Christ (v. 17).

Like the man in the parable without a wedding garment . . . , they stood

before the King of the universe, despising the garment of His righ-

teousness and fully content with their own moral rags

."—SDA Bible

Commentary,

vol. 4, p. 1123.

I. LACK OF APPRECIATION FOR GOD'S LOVE (Mal. 1:1-5).

After the brief introduction found in the first verse of the book of Malachi,

most of what follows consists of a dialogue between God and the people. In this

dialogue God pointed out their shortcomings, and the people responded by deny-

ing that what God said about them was fact.

On what significant note did God begin the dialogue? Verse 2.

Immediately the pattern of response that characterized this dialogue becomes

evident. The people sullenly challenged, "Wherein hast thou loved us?" How

quickly they had forgotten the miracle of God's deliverance of the Jews from

their Babylonian exile and the remarkable way that He had helped the little

group overcome their opposition and rebuild the temple and the walls about

Jerusalem.

NOTES:

SEARCH AND LEARN: Complete the following chart that outlines the dia-

logue between God and the people in order to visualize how arrogant the

attitude of the Jews was at that point of time.

Verses

GOD SAID

PEOPLE RESPONDED

1:2

"I have loved you."



hast thou loved us?"

1:6

"Where is mine honour



have we despised

. . . 0 priests, that

despise my name?"

thy name?"

1:7

"Ye offer polluted



have we polluted

bread upon my altar."

thee?"

1:12, 13

"My name shall be

great among

the heathen. . . .

"Behold, what a



is it!"

But ye have

profaned it."

2:13, 14

"He regardeth not the

offering any more."



2:17

"Ye have wearied the



have we wearied him?"

Lord with your

words."

3:7

"Return unto me and I

will return unto you."



shall we return?"

3:8

"Ye have robbed me."



have we robbed thee?"

3:13

"Your words have been



have we

so much against thee?"

stout against me."

3:14

"It is



serve God."

What evidence did God use to answer their rude charge that He did not

love them? Mal. 1:2-5.

"In spite of their arrogant response, God in His love for them continued to

press His case. Probably the greatest evidence of His love for them was that He

did not turn them off and say, 'All right if that's the way you feel about it, good-

bye forever!' He continued to press His case. As evidence of His love, He

pointed to the contrasting fortunes of the descendants of Esau and Jacob. In a

special way His concern was seen in the fact that the punishment Jacob

underwent was the punishment of love. It was temporary—for a purpose. But as

. . . [can be found] in the writings of the prophet Obadiah, Esau suffered from

111

the consequences of his defiance against God. His punishment also had a pur-

pose—but a different purpose. The purpose in that case was to destroy Esau's

descendants from the face of the earth. The purpose of punishing Jacob's descen-

dants, the Jews, was to lead them to a greater knowledge of God."—Leo and

Bobbie Jane Van Dolson,

Boost Your Prophets,

p. 134.

What would have to take place before the people would be able to sense

the reality of God's love? Verse 5.

The Laodicean message makes the same point, "Anoint thine eyes

with eyesalve, that thou mayest see" (Rev. 3:18).

II. THE FAILURE OF THE PRIESTS (Mal. 1:6 through 2:17).

Failure to Honor God (Mal. 1:6).

In delivering the message God gave him, Malachi began where the

most blame could be placed—with the priests. (See verse 6.) God de-

clared that instead of demonstrating the honor that the servant owes his

master, or a son his father, the priests and the people were despising His

name. Of course, they were so spiritually blind, and their hearts had

turned so far away from tenderness toward God, that they were unable to

recognize their attitude.

Failure to Distinguish Between the Common and the Sacred (Verses 7-

10).

What was the next charge that the priests arrogantly denied? What does

this say about their priorities? Verse 7.

By their deeds, if not by their words, they pointed to the table of the

Lord as contemptible. They offered blind, lame, and sick animals for sac-

rifice. In verse 8 God makes the point that they would not dare offer such

a gift to a provincial governor.

THINK IT THROUGH: Do I give the Lord the best I have, or do I keep the

best of everything for myself and offer the Master mere crumbs from my

table?

Failure in Their Mission (verses 11, 12).

To what extent were the Jews to spread the knowledge of God among the

nations? What had they done instead? Verses 11, 12.

Israel had been chosen by God to be the depositary of priceless treasures of

truth for all nations. He had given them His law as the standard of the character

they were to develop "before the world, before angels, and before the unfallen

worlds. They were to reveal to the world the laws of the government of heaven.

By precept and example they were to bear a decided testimony for the truth. The

glory of God, His majesty and power, were to be revealed in all their prosperity.

They were to be a kingdom of priests and princes. God furnished them with

every facility for becoming the greatest nation on the earth.

"Through disloyalty, God's chosen people developed a character ex-

actly the opposite of the character He desired them to develop. They

placed their own mold and superscription upon the truth. They forgot

God, and lost sight of their high privilege as His representatives. The

blessings they had received brought no blessing to the world. All their

advantages were appropriated for their own glorification. They robbed

God of the service He required of them, and they robbed their fellow men

of religious guidance and a holy example. Like the inhabitants of the ante-

diluvian world, they followed out every imagination of their evil hearts.

Thus they made sacred things appear a farce, saying, 'The temple of the

Lord, The temple of the Lord, are these,' while at the same time they

were misrepresenting God's character, dishonoring His name, and pollut-

ing His sanctuary."—Ellen G. White Comments,

SDA Bible Commen-

tary,

vol. 4, pp. 1180,1181.

WED

4. Failure to Keep the Covenant and to Provide Spiritual Leadership

(Mal. 1:13 through 2:9).

These verses indicate how completely the priests and the people had

lost their sense of sacredness, their sense of beauty, and their sense of the

significance of the sanctuary service. In verse 13 they sneer, "What a

weariness this is!" They were weary with religious services and duties

because, for them, the services had become nothing but form and ritual.

They failed to appreciate their deep spiritual significance.

In chapter 2 we find God accusing the priests of failing to keep the

terms of the covenant that He made with them through Levi.

In what way had the priests failed to keep the covenant made with Levi?

Mal. 2:7-9.

ILLUMINATION:

"Today the enemy of all truth is working as never be-

fore to make of no effect the binding precepts of God's law. His theories

and suggestions are presented so ingeniously, so plausibly, that the so-

called Christian world have taken their stand under his banner. By pen

and voice they are endeavoring to tear down the standard of God's gov-

ernment, and in its place to erect a human, theoretical standard.

"To false teachers in our day, as well as to those living in Malachi's

time, are spoken the words: 'Therefore have I also made you contempt-

ible and base before all the people, according as ye have not kept My

ways, but have been partial in the law. Malachi 2:9."—Ellen G. White,

The Southern Watchman,

Jan. 17, 1905.

Lesson

Peopl

&me CO& DiMum

Failure

to Be True to God (verses 10-12).

Although Malachi has been speaking particularly to the priests, God's

messages become more inclusive of the Jewish people here in verse 10

and in the verses that follow. The example of the priests cannot help but

be reflected in the conduct of the people. The prophet sharply reproves

the priest, and the people for their idolatry, their adultery, their infidelity,

their rebellion, and their sacrilege. Theirs is a religion without power be-

cause they follow mechanically and formally the symbols of religion with-

out perceiving what it means.

What sin in particular marks the extent of Judah's apostasy? Verse 11.

The last part of this verse reads this way in the Septuagint version: "has

gone after other gods." All who engage in this drastic departure from the

will of God are to be "cut off" (verse 12).

Failure in Marital Relationships

(verses

13-16).

The priests and, apparently, the people who followed their example,

divorced their faithful companions, rejecting the covenant or vows made

in their youth (verse 14). Their sin was aggravated by their hypocritical

sorrow (verse 13). When, as a consequence, God refused to accept their

offerings, they challenged Him with an impertinent "Wherefore?" They

seemed to expect God to accept whatever service they rendered Him, no

matter how meaningless and mechanical their performance of the ritual

might be.

What principle referred to in

verse 15

strongly condemns the violation of

marriage vows? (See Gen. 2:24.)

"The Lord emphasizes what He has been saying by an emphatic

declaration, 'For

hate putting away.' From the dawn of creation and the

beginning of man's existence, Jehovah has intended that there should be

but one woman for one man; He intended that these should be one, divisi-

ble only by death (Gen. 2:24). He also hates 'him that covereth his gar-

ment with violence'; the man who puts away his wife, willfully ignoring

her tears and her deeply wounded feelings, covers his garment, himself,

his character, with the violence of iniquity. The Lord closes [verse 16]

with the same exhortation of verse 15, 'Therefore take heed to your spirit,

that ye deal not treacherously.' Such a vigorous warning and exhortation

from the Lord in a former decadent and permissive age should not be

silenced; its principle should be heralded to the ends of the earth in our

own time."—Homer Hailey, A

Commentary on the Minor Prophets

(Grand Rapids, Mich.: Baker Book House, 1972), p. 417. Used by per-

mission.

Failure to Recognize the Limit of Divine Patience (verse 17).

verse 17 God informs the priests and the people that they have

wearied Him with their words. Even this desperate condemnation makes

no impression on them, and they reply in injured tones, "Wherein have

we wearied thee?" In other words, "Why? What have we done? What is

the matter with You?"

God answers, "You do not even know the difference between evil and

good. You do not seem to realize that I am a God of justice and

judgment."

God had borne their complaining and apostasy for a long time. But here

He attempted to make it plain to the Jews that divine forbearance would

not last forever. They would face a day of reckoning.

FURTHER STUDY AND MEDITATION:

Notice the parallels between

the attitude of the people of Malachi's day and that of the Laodiceans in

Revelation 3:14-22.

"The Lord requires of all who profess to be His people, far more than

they give Him. He expects believers in Christ Jesus to reveal to the world,

in word and deed, the Christianity that was exemplified in the life and

character of the Redeemer. If the Word of God is enshrined in their

hearts, they will give a practical demonstration of the power and purity of

the gospel. The testimony thus borne to the world is of much more value

than sermons, or professions of godliness that do not reveal good works.

Let those who name the name of Christ remember that individually they

are making an impression favorable or unfavorable to Bible religion, on

the minds of all with whom they come in contact."—Ellen G. White Com-

ments,

SDA Bible Commentary,

vol. 4, p. 1181.

SUMMARY:

Not only did the Jews of Malachi's day for the most part

disbelieve God's assurances of love but they also, rudely and arrogantly,

refused to listen to His bill of particulars that rebuked them for rebellion

and apostasy. But we cannot condemn them any less than we condemn

ourselves, for many of us who claim to be Christ's followers today too

often demonstrate the same insensitivity and lack of willingness to accept

God's loving reproof.

APPLICATION:

Review the list of mistakes the Jews made and ask yourself if you are

repeating some of these mistakes today.

Restudy Malachi, chapters 1 and 2 for evidences of God's love, inter-

est, and concern. Does He have the same loving interest in us today?

How will we respond?

•

Notice again God's desire that His people demonstrate to the world

their appreciation for His love through genuine loving service (Mal.

1:11). What does this say to us about our privilege of being faithful

stewards in every aspect of life and witness?

NOTES:

How God's People

Are ludg

THIS WEEK'S STUDY: Malachi 3.

SAB

MEMORY TEXT: "They shall be mine, saith the Lord of hosts, in

that day when I make up my jewels; and I will spare them, as a man

spareth his own son that serveth him" (Mal. 3:17).

CENTRAL THOUGHT:

God's biggest problem is not with the out-and-

out sinner but with the Laodicean Christian who refuses to recognize that

anything is wrong. However, out of the Laodicean church will come

those who make up God's jewels. They will allow the eyesalve of the

Holy Spirit to be applied to their spiritual eyes by the Great Physician.

Then, recognizing their need, they will ask Christ to live out His life

within them.

OVERVIEW—Malachi 3

Warning and Appeal

Indictments (8-12)

Contrasting

(1-7)

Reactions (13-18)

Christ is to come in

One area of departure

Wicked complainers

judgment and

is their withhold-

find it vain to

righteousness (1-3)

ing of tithes and

serve the Lord

Christ will not wink

offerings (8, 9)

(13-15)

at evil. God's

God promises to

Those who fear and

holiness is constant

provide faithfully

serve the Lord will

and consistent (4-6)

if His people will

be God's on the day

Plea to return to God

be faithful (10-12)

He makes up His

so that He can return

to them (verse 7)

jewels (16-18)

INTRODUCTION:

The last book of the Old Testament and the last book

of the New Testament contain sections that deal with the judgment of

God's people. In particular, the Laodicean message applies to the judging

of God's last-day church. With this in mind, we can compare the book of

Malachi with the Laodicean message. Both teach that when we fail to

recognize our true spiritual condition our Christian experience is in trou-

ble.

We react with a shudder to the way God's people responded in Malachi's

time. But, as we review the "whereins" of the book of Malachi, we can see

in their unwarranted responses something of what we may be doing.

First there is "Wherein hast thou loved us?" We might say, "God,

You can't really love us, in spite of what You are saying. Why, look at the

evil things You allow to happen to us."

The second Wherein was "Wherein have we despised thy name?" In

some circles it is considered old-fashioned to talk about the Ten Com-

mandments. Those who believe that, do not want to be so "out-of-date"

and "out-of-touch" as to suggest that people today have to obey the

Lord! So they might ask, "God, why are You so upset when we do some

things we want to do rather than what You tell us to do? Can't we just

have a little bit of independence and freedom of action?"

Number three in our list is "Wherein have we polluted thee?" "Just

bless us, Lord, as we bring ourselves and our offerings," we may be say-

ing. "Accept what we give and be thankful for what we are doing. Even if

it is just giving the change left in our pockets at the end of the week or

using for Your service whatever time we don't really need to use for our-

selves. What makes You think, Lord, that we have lost our sense of sa-

credness and worship? After all, we are giving You something." Then we

might add, as did the Jews of old, "What a weariness this is. We will do

what we can and leave it at that."

As we review the next retort, "Wherein have we wearied thee?" we

may find ourselves challenging: "Why do You say we have worn You

out? As long as we are coming to church and paying our tithe—at least 50

percent of us are paying our tithe—we are following the forms of religion.

What more can You expect? This is an especially busy age, and we have

so much to do, Lord."

The next query was "Wherein shall we return?" Today we might put it

this way: "What is all this talk about revival and reformation? We're

good people just the way we are, aren't we? Why, look what we are do-

ing. We have missionaries all around the world. We attend church, ex-

cept when it is inconvenient to do so. Why, Lord, how can we return to

You? We are already here."

Then follows "Wherein have we robbed thee?" A modern comparison

might be: "All we ever hear in church is appeals to give. Give to this and

give to that. We go to camp meeting, and they really try to drag the money

out of us. We are tired of all these calls for offerings, Lord. This tithe busi-

ness is completely unrealistic in the kind of world in which we live. We can

hardly make ends meet these days. Our paychecks can't possibly cover all

we want and need. We aren't robbing you, God; we are just trying to keep

life and limb together."

Do some of those excuses sound vaguely familiar to you? Here in Malachi

we find one of the best descriptions of Laodiceanism to be found in the

Bible. Studying Malachi helps us understand why Jesus says so

disappointedly, "Would that you were cold or hot! So, because you are

lukewarm, and neither cold nor hot, I will spew you out of my mouth"

(Rev. 3:15, 16, RSV). But all is not hopeless for modern Laodicea. There

will be those who heed this strong reproof and turn to the Lord, asking Him

to prepare them to stand as overcomers in the final judgment.

I. WARNING AND APPEAL (Mal. 3:1-7).

The closing question in the dialogue between God and His people in

chapter 2 was the people's skeptical query, "Where is the God of judg-

ment?" God responds in chapter 3 with a vivid description of judgment to

come. "To the people of Malachi's day this message was a warning that

God would deal with their sins. However, in addition to its warning mes-

sage for the Jews of Malachi's day, this prophecy also had a Messianic

import (. . . see DA 161). John the Baptist was the 'messenger' who pre-

pared 'the way before' the Lord by preaching repentance."—SDA

Bible

Commentary,

vol.

4, p. 1130.

Who is the second "messenger," the "messenger of the covenant" and

what implications can be drawn concerning His coming? Verse 1.

The messenger of the covenant is Christ. We should make a clear distinc-

tion between this second Messenger and the previously mentioned

"messenger" of this verse. This prophecy applies not only to Christ's com-

ing to His temple during His first advent but also to His coming to His

temple at the time when earth's history is about to close. (See

The Desire of

Ages,

p. 161;

The Great Controversy,

p. 424; and

Patriarchs and Prophets,

p. 339.)

To what is the judgment likened in Malachi 3:2, 3?

Christ is to come in judgment and righteousness and will deal with

people's sins. Malachi describes Him as suddenly coming to His temple.

When He came to this world the first time He did appear suddenly in His

temple. There He gave clear evidence that He was the Messiah. What did

His people do? Some of the leaders plotted to put Him to death. It was in

character for them to do so, because for 400 years so many had been

making decisions to follow their own inclinations rather than God's ex-

pressed will.

In studying this prophecy how can we distinguish between what Christ

was to do at His first coming and what was to be accomplished in the final

judgment?

The prophet makes no distinction here between Christ's first and sec-

ond coming. Many Old Testament prophecies are conditional on how the

people will respond. If the people had accepted Christ when He came the

first time, He would have gone on to establish a kingdom then. Because

the prophets had to allow for such a possibility, we need to turn to the

New Testament to learn the distinction between what took place at the

first coming and what will take place at the second coming. The New

Testament teaches that God turned away from using the Jews to serve as

His chosen people to the Gentiles. All who receive the gospel are to help

carry it to all the world as a witness to all people before Jesus comes.

"Christ literally came to the temple during His first advent, but

Malachi points forward to an even greater fulfillment, describing Christ's

coming to His temple in final judgment. The term

refiner's fire

and

fuller's soap

point forward to the work of Christ in the heavenly sanctu-

ary during the investigative judgment."—Leo and Bobble Jane Van

Dolson,

Boost Your Prophets,

p. 137.

What would have been accomplished in Judah if the priests and people

had allowed God to refine them and purge their sins? Verse 4.

In verses five and six God makes it clear that He will not wink at evil.

Because God does not change, His eternal purpose toward His people

will stand. God will have to discipline them in order to "refine" them.

But what He does is for the purpose of "purging their sins" and "saving

them."

Throughout the writings of the Old Testament prophets God's stern

warnings and reproofs are counterbalanced with loving appeals to turn to

Him and experience mercy rather than judgment.

How did God promise to respond if His people would return to Him?

What strange reply did He receive? Verse 7.

Compare God's appeal to return in verse 7 with Zechariah 1:3.

II. INDICTMENTS (Mal. 3:8-12).

When the people insolently responded, "Wherein shall we return?" God

replied with specifics. He asked, "Can you imagine such a thing as a man

robbing God? Yet you are robbing Me."

From your study of this book, how would you expect the people to re-

spond to this specific charge?

(See

verse 8.)

We almost can hear God breathe a sigh of disappointment at their unbe-

lievable incapacity to recognize their wrongdoing. Yet He patiently ex-

plains, "In your tithes and offerings." The greedy "robbers" were not

limited to the priests (who may have considered themselves exempt as

recipients of the tithe) but "even this whole nation."

Verse 10 implies that the people

were

bringing some tithes, but they

were not bringing

all

the tithes into the storehouse—they did not return to

God a full, honest tithe.

In what way does "robbery" of God involve more than withholding

tithes and offerings?

"Those who refuse to place themselves on the Lord's side are robbing

Him of the service He claims. What rent are they paying Him for living in

His house, this world? They act as though they had created the world, as

though they had a right to use what they possess as they please. God

WED

Mil

marks their misuse of His talents."—Ellen G. White Comments,

SDA

Bible Commentary,

vol. 4, p. 1182.

Does

it seem that God "bribes" us to pay tithes by promising to open

"the windows of heaven" (verse 10) if we do so faithfully? Why should God

reward us for doing our duty?

"Duty is duty, and should be performed for its own sake. But the Lord

has compassion upon us in our fallen condition, and accompanies His

commands with promises. He calls upon His people to prove Him, de-

claring that He will reward obedience with the richest blessings."—Ellen

G. White Comments,

SDA Bible Commentary,

vol. 4, pp. 1182, 1183.

Verse 12 indicates that it is God's desire that the material prosperity of

His people should be an object lesson to the world of the blessings of

obedience. But in order to accomplish this, He must be able to trust His

people to be unselfish and generous with that which He provides and not

be carried away with wealth and blessings.

HI. CONTRASTING REACTIONS (Mal. 3:13-18).

For what did God reprove the people of Judah in the final dialogue in

Malachi? Mal. 3:13.

Their boldness and rebelliousness are evident in God's statement of

fact: "Your words have been stout against me." By now we would be

surprised if they had not answered, "How have we spoken against

thee?"

In the former encounters, God has been dealing with their deeds. But this

time, He is talking to them about their words. Yet their response remains the

same. They blame God for their troubles, complaining, "It is vain to serve

God. What is the good of our keeping his charge or of walking as in mourn-

ing before the Lord of hosts?" (verse 14, RSV). In the light of their answer

what more can the Lord do for them?

There were no more prophets after Malachi for about 400 years—the

longest period in Israel's history when they were without a prophetic wit-

ness. Why? There were other periods in Israel's history when the people

were far more immoral. There were other times when they did not pre-

tend to serve God and went after idols. There were times when they were

much more open in their rebellion; yet, through it all, God kept sending

prophet after prophet to them—even during the Babylonian exile. From

Moses to Malachi we find an almost continuous line of prophets. But for

about four centuries after this there was no prophetic gift evident.

THINK IT THROUGH: What does this gap in the prophetic gift indicate

about Laodiceanism?

SEARCH AND LEARN: Use the following chart to sharpen your under-

standing of the contrasting reactions of the people to the strong messages

God sent them through Malachi. State what these reactions were:

Reactions of the Wicked

Complainers (verses 13-15)

Reactions of Those That Feared

the Lord (verse 16)

In every age there are those who serve the Lord in spite of the rejection of

God's messages by most of those around them. What indication does verse

16 give us that God appreciates and notes their attitude?

What does God call the faithful and what promise does He make

them? Verse 17.

With satisfaction God points to His people and says, "Look at them.

They are Mine. They are My special possession." "On the day when I act,

. . . I will spare them as a man spares his son who serves him" (verse 17,

RSV). God drives the lesson home with these words: "Then once more you

shall distinguish between the righteous and the wicked, between one who

serves God and one who does not serve him" (verse 18). This verse provides

the key to the book of Malachi. As long as we allow wickedness and pride to

blind us, we cannot discern what is right or wrong—what is good or evil.

We cannot tell the difference between the righteous and the wicked. We will

continually question God's fairness in His dealings with us. We will keep

repeating and echoing, "What's the matter with this?" and "What's the

matter with that?" But when we turn to the Lord, He will give us the

eyesalve of the Holy Spirit that enables us to recognize what we are doing

that is not right.

The eyesalve of the Holy Spirit works as a miracle drug on our eyes, so

that instead of seeing outwardly, we see inwardly. Instead of seeing what

is wrong with the minister and what is wrong with the church and what is

wrong with the church officers and what is wrong with everybody about

us, suddenly we cannot see outside of ourselves at all because we are

looking only inside. And when we look inside we see that there are some

things that need to be taken care of.

ILLUMINATION:

"The closing words of this scripture outline the

experience that the people of God are yet to have. We have a wonderful

future before us as a people. The promises of the third chapter of Malachi

will be verified to the letter."—Ellen G. White Comments,

SDA Bible

Commentary, vol.

p. 1184.

FURTHER STUDY AND MEDITATION:

"Says the prophet: 'Who may

abide the day of His coming? And who shall stand when He appeareth?

For He is like a refiner's fire, and like fullers' soap: and He shall sit as a

refiner and purifier of silver: and He shall purify the sons of Levi, and

purge them as gold and silver, that they may offer unto the Lord an offer-

ing in righteousness.' Malachi 3:2, 3. Those who are living upon the earth

when the intercession of Christ shall cease in the sanctuary above, are to

stand in the sight of a holy God without a mediator. Their robes must be

spotless, their characters must be purified from sin by the blood of sprin-

kling. Through the grace of God and their own diligent effort, they must

be conquerors in the battle with evil. While the investigative judgment is

going forward in heaven, while the sins of penitent believers are being

removed from the sanctuary there is to be a special work of purification,

of putting away of sin, among God's people upon the earth. This work is

more clearly presented in the messages of Revelation 14. When this work

shall have been accomplished, the followers of Christ will be ready for

His appearing."—Ellen G. White,

The Southern Watchman,

Jan. 24,

1905.

"In the third chapter of Malachi two parties are brought to view. Here

the Lord denounces against His professed people who are not faithful

sentinels. The charge and challenge of God against this people is marked

and decided. [Mal. 3:5-12 quoted. Man's duty to be faithful in giving the

Lord the portion which He claims in tithes and offerings, that there may

be a supply to carry forward the work without embarrassment or hin-

drance is plainly specified.

"A people is brought to view who are not filled with the Holy Spirit,

because they have not walked humbly with God and been faithful and

clean and pure and holy in His sight. God says. . . 'Your words have been

stout against me. . . . Yet ye say, What have we spoken so much against

thee? Ye have said, It is vain to serve God: and what profit is it that we

accept his ordinance, and that we have walked mournfully before the

Lord of hosts? And now we call the proud happy; . . . yea, they that tempt

God are even delivered.'

"Who required them to walk mournfully? Not Christ. Their mournfulness

is the fruit of their own will and unsanctified spirit. They complain of one

another and of God, putting on an outside show as disappointed men, leav-

ing the impression on the world that it does not pay to be Christians. To be

envious and jealous of the brethren means to be envious and jealous of

God."—Ellen G. White Comments,

SDA Bible Commentary,

vol. 4, p.

1183.

SUMMARY: Malachi 3 has special meaning to God's people living in the

time of the investigative (pre-advent) judgment. God pleads with us as He

did with His people in ancient times to return in full commitment to Christ

so that Christ can return soon to claim us as His own.

APPLICATION:

Am I tempted sometimes to think that God will overlook some of the

things I am doing which I do not consider very wrong as I compare my

actions with others?

Will I be among God's possessions on the day that He makes up His

jewels? Will others be there too as a result of my influence and wit-

ness?



How God's People

Prepare for De[liverrance

THIS WEEK'S STUDY: Malachi 4.

sae

MEMORY TEXT: "Unto you that fear my name shall the Sun of

righteousness arise with healing in his wings; and ye shall go forth,

and grow up as calves of the stall" (Mal. 4:3).

CENTRAL THOUGHT:

Fortunately, Malachi does not end with a picture

of God's church entrapped in hopeless Laodiceanism. This last book of

the Old Testament concludes with a picture of God's people drawn closer

to Him than ever before, revealing the glory of the Sun of Righteousness

to a world darkened by sin.

OVERVIEW—Malachi 4

Day of the Lord for

the Wicked (verse 1)

Day of the Lord for

the Righteous (2, 3)

Preparation for the

Day of the Lord (4-6)

It totally destroys

the wicked. Neither

root nor branch is

left

It brings healing,

growth, and victory

over wickedness

Our part—Remember

God's command-

ments (verse 4)

God's part—He

will

send a special

messenger to turn

people to Him

(verses 5, 6)

INTRODUCTION:

The fourth chapter of Malachi presents a particularly

appropriate conclusion to the Old Testament prophetic books of which

Malachi is the last. The emphasis in this chapter on the Day of the Lord

points to the contrasting fates of the righteous and the wicked. But, be-

yond that, it points to the glorious consummation of the great contro-

versy—to the greatest period of closeness to God and victory over sin

that ever has existed in the history of God's people.

Seventh-day Adventists today are convinced that the time of fulfill-

ment is immediately before us. That which God attempted to do with Is-

rael from the time of Moses to the time of Malachi will be accomplished

finally in the days just ahead through His last-day people. The Lord's

answer to the question raised in Malachi 3:2—"Who may abide the day of

his coming?"—is found in Malachi 4:2. Those who may fear His name

and on whom (as well as in whom) the Sun of Righteousness has arisen

"with healing in his wings."

I. THE DAY OF THE LORD FOR

THE WICKED (MAL. 4:1).

The "day" referred to in verse 1 is that which is called the "day of the

Lord" in verse 5—the "day" of final judgment. The closing words of

Malachi are a prophecy of events yet to come. The "day" of judgment

pictured here will be a fiery one—a time when the wicked will be de-

stroyed by fire. (See 2 Thess. 1:8; 2 Peter 3:10; Rev. 20:9, 10.)

What sin is singled out in verse 1 in a particular way as being characteris-

tic of the wicked? Why is this sin especially offensive to God? (See Isa.

14:12-15 for a clue.)

SEARCH AND LEARN: What three phrases used in verse 1 make it as

clear as it can be that the fire of judgment will destroy sin and sinners

completely?

H. THE DAY OF THE LORD FOR THE

RIGHTEOUS (Mal. 4:2, 3).

Verse 1 portrays the fate of "all that do wickedly" when the Day of the

Lord comes. Verse 2 shifts to the contrasting picture of what happens to

"you that fear my name" on the Day of the Lord. The permanent

loss

the wicked is contrasted with the permanent

gain

of the righteous.

Throughout eternity God's redeemed will "grow" and improve.

What exciting prophecy promises that the light of the gospel will

shine as never before in spite of the darkness that characterizes the

world before the second coming of Jesus? Verse 2. (Compare with Isa.

60:1-3.)

"Christ is ever ready to bring spiritual light to His people in times of

need. In this sense it may be said that the 'Sun of righteousness' arose at

the first advent of Christ (see DA 261), and will 'arise' in a special way in

the time of great moral darkness just preceding His second advent (see

PK 716,

717)."—SDA Bible Commentary,

vol. 4, p. 1133. The ultimate

fulfillment of this prophecy will take place when sin has been destroyed

forever.

Why is the word

healing

used in connection with the rays of the Sun of

Righteousness?

The word used for

healing

here is the masculine noun form of the He-

brew verb

to heal.

As is true with most Hebrew words, this word has a

broad meaning. It can mean "to cure," "to restore to prosperity," "to

restore in spiritual sense," "to pardon, forgive," "to comfort, console,"

"to be repaired," "to render waters wholesome." In the noun form, it

can refer to refreshment, recreation, relief from calamity, calmness, and

tranquility, as well as of healing from illness.

This same word is used in Hosea 14:4 where God says: "I will heal

their backsliding." This illustrates how the Hebrew term applies to the

healing of the whole person. It does not deal with physical restoration

alone.

Four hundred years after Malachi's prophecy was given, Jesus came

and began His work of healing. He was the Sun of Righteousness with

healing in His wings. He brought total healing—physical, mental, social,

and spiritual. He came to make people whole again. As we study the Bi-

ble words for health, safety, peace, salvation, healing, and restoration,

we find that these concepts often are interchangeable. In the Bible sin and

sickness are equated in many instances, as are healing and salvation. The

redemptive ministry of Jesus includes every aspect of restoring people to

the likeness of God. God purposes to restore us to His image in the total-

ity in which we were created originally, People today turn to the Christian

faith not alone as a source of spiritual health, but in order to find

health

and

healing in every aspect of life.

What, beside preaching, is included in Christ's commission to His

church? Luke 9:2.

The Greek word for "being saved" or "attaining salvation"

(sozo)

used also in several references to indicate saving, freeing from disease, or

bringing healing. Because of the language used in the Bible for this healing,

saving concept, it really is not strange that Jesus could say to the man who

had great faith, "Man, your sins are forgiven you" (Luke 5:20, RSV).

The transgression of God's laws is not limited, as some

think, to the

spiritual realm. God's laws involve all physical, mental, social,

and

spiri-

tual relationships. Therefore, transgression in any of these dimensions of

life is rebellion against His dominion, His rule. When we knowingly enter

into such rebellious activity, whatever the realm or dimension involved,

we sin. Healing must cover the same wide spectrum that transgression

covers if salvation from sin is to be complete.

THINK IT THROUGH: What is the implication of Jesus' question in Luke

5:23?

The scribes and Pharisees to whom Jesus addressed the question ap-

parently could do neither. But those whom Jesus has commissioned to

follow His footsteps in their ministry to others are to bring physical, men-

tal, social, and spiritual healing to people everywhere.

What does Genesis 1:27 mean when it speaks of God making human be-

ings in His image?

The term

image

can only refer to the likeness of God as a totality, not

to a copy of some of the parts. This means that physically, mentally, and

spiritually we were made in the likeness of God. "When Adam came from

the Creator's hand, he bore, in his physical, mental, and spiritual nature,

a likeness to his

Maker."—Education,

p. 15. To be made in the image of

God includes much more than physical resemblance to God and sharing

the breath of life which all living creatures share.

To be separated from God would mean the end of health, happiness, sta-

bility, and our personal relationship with God. Yet God does not force Him-

self on us. He gave us the power of choice. That splendid power also is part

of what it means to have the image of God. When the two people God

originally created abused this power, they not only lost their true humanity

but also lost much of the physical, mental, social, and spiritual image of

God that was theirs before the Fall.

The healing that Christ will bring as Sun of Righteousness includes the

total restoration of the whole person in every dimension and aspect of life.

Not only are we to be forgiven and spiritually restored, but every aspect of

our broken relationship with God and our disobedience to all of the laws of

life are to be changed.

What is the one great object of our health ministry and of our doctrinal

emphasis on health?

It is restoration to the wholeness that can be ours in Christ. Too often

the impression is given that Christ's righteousness consists only of cov-

ered up unrighteousness. That is not a complete picture. Christ's righ-

teousness is not just something He puts

us to cover our sinfulness. It

is the divine power He gives us or puts

us to overcome our sinfulness.

The Sun of Righteousness treats more than our symptoms. His healing

rays penetrate our being, destroying the cancerous growth of sin inside

our souls.

NOTE that some of the modern Bible versions reflect the Hebrew better

than does the King James Version in translating the last part of verse 2:

"You will go out and leap like calves released from the stall" (NIV).

"You shall go forth leaping like calves from the stall" (RSV).

How does verse 3 once again draw the sharp contrast between the fate of the

righteous and that of the wicked, and what reinforcement does it give to the

picture found in verse 1 of the complete annihilation of the wicked?

WED

III. PREPARATION FOR THE DAY OF THE LORD (Mal. 4:4-6).

EMI

God does not force His people to play their expected role and to coop-

erate with Him in preparing for the coming of His eternal kingdom. This

fact strikes us with great impact as we study the Jew's refusal to respond

to the pleas of Malachi. Ours is to be a loving, willing commitment.

What does God ask us to do in order to cooperate with His plan of com-

plete restoration of the earth and its inhabitants? Verse 4.

In an age when many teach that God's laws no longer are binding it is

significant that this last-day prophecy points to obedience preceding the

divine blessing.

ILLUMINATION:

"Malachi, the prophet with whom Jehovah closed His

Old Covenant, affirms the Mosaic authorship of the Pentateuch. My ser-

vant indicates that Moses simply served as Jehovah's minister who wrote

it; the source of the law was Jehovah Himself. Liberal theologians have

divided the origin of the law among many sources and authors, but

Malachi stamps the lie on all such intellectual nonsense—it is of Jehovah

through Moses! Horeb is another name for Sinai, where among scenes of

awe, terror, and wonder, Jehovah .made known His law."—Homer

Hailey,

A Commentary on the Minor Prophets,

p. 425.

Verse 4 outlines what we can do. "Remember ye the law of Moses my

servant." Our part involves remembering Jesus and the law that He gave

through Moses. Christ's law is to be so plainly written on the tables of our

hearts that in our every act and word we demonstrate that we remember

the law of Moses. Our part is to remember. That means that we are to

study and to pay attention to what we study. We must let the Holy Spirit

lead and teach us.

What is God's part in finishing His work on earth? Verses 5, 6.

In finishing His work God will send Elijah the prophet. The ultimate

and greatest fulfillment of this prophecy will yet be seen in the ministry of

those who prepare the way for the second coming. Those whose lives

demonstrate the full outworking of Christ in the heart are modern-day

Elijahs. They will be used by God to finish His work in the midst of a

world that has abandoned biblical morality and has been characterized by

a severe generation gap.

Concerning that gap between the generations, we are told that, through

full commitment and total love for Jesus, the people of God will find that

the hearts of the fathers will turn to their children and the hearts of the

children will turn to their fathers.

What is encompassed in the promise in verse 5 to send "Elijah the

prophet"?

Many of the Jews interpreted this prophecy to mean a literal return of

the prophet Elijah. (See John 1:21.) But the angel that spoke to Zacharias

told him that his son, John, was to prepare the way for Christ "in the

spirit and power of Elias" (Luke 1:17).

ILLUMINATION:

"The work of John the Baptist, and the work of those

who in the last days go forth in the spirit and power of Elijah to arouse the

people from their apathy, are in many respects the same. His work is a type

of the work that must be done in this age. Christ is to come the second time

to judge the world in righteousness. The messengers of God who bear the

last message of warning to be given to the world, are to prepare the way for

Christ's second advent, as John prepared the way for His first advent. In this

preparatory work 'every valley shall be exalted, and every mountain shall be

made low; and the crooked shall be made straight, and the rough places

plain;' for history is to be repeated, and once again 'the glory of the Lord

shall be revealed, and all flesh shall see it together; for the mouth of the Lord

hath spoken it.' "—Ellen G. White,

The Southern Watchman,

Mar. 21,

1905.

On what encouraging note does Malachi end? Mal. 4:6.

The original application is to the literal children of Israel returning to the

true faith of their fathers. The warning to repent presents a promise of thrill-

ing hope to those who heed it and turn to the Lord in total commitment.

THINK IT THROUGH: What must I do to have a part in fulfilling the

commission envisioned in the last-day Elijah message outlined above—the

giving of the three angel's messages to the world?

FURTHER STUDY AND MEDITATION:

Read Matthew 17:12, 13; Luke

1:16, 17; Revelation 14:6-12.

"In this age, just prior to the second coming of Christ in the clouds of

heaven, God calls for men who will prepare a people to stand in the great

day of the Lord. Just such a work as that which John did, is to be carried

on in these last days. The Lord is giving messages to His people, through

the instruments He has chosen, and He would have all heed the admoni-

tions and warnings He sends. The message preceding the public ministry

of Christ was, Repent, publicans and sinners; repent, Pharisees and Sad-

ducees; 'for the kingdom of heaven is at hand.' Our message is not to be

one of peace and safety. As a people who believe in Christ's soon appear-

ing, we have a definite message to bear,—Prepare to meet thy God.'

"Our message must be as direct as was that of John. He rebuked kings

for their iniquity. Notwithstanding the peril his life was in, he never al-

lowed truth to languish on his lips. Our work in this age must be as faith-

fully done. . . .

"In this time of well-nigh universal apostasy, God calls upon His mes-

sengers to proclaim His law in the spirit and power of Elias. As John the

Baptist, in preparing a people for Christ's first advent, called their atten-

tion to the Ten Commandments, so we are to give, with no uncertain

sound, the message: 'Fear God, and give glory to him; for the hour of his

judgment is come.' With the earnestness that characterized Elijah the

prophet and John the Baptist, we are to strive to prepare the way for

Christ's second advent."—Ellen G. White Comments,

SDA Bible Com-

mentary,

vol. 4, p. 1184.

"Those who commune with God walk in the light of the Sun of Righ-

teousness. They do not dishonor their Redeemer by corrupting their way

before God. Heavenly light shines upon them. As they near the close of

this earth's history, their knowledge of Christ, and of the prophecies re-

lating to Him, greatly increases. They are of infinite worth in God's sight;

for they are in unity with His Son. To them the word of God is of surpass-

ing beauty and loveliness. They see its importance. Truth is unfolded to

them. The doctrine of the incarnation is invested with a soft radiance.

They see that the Scriptures is the key that unlocks all mysteries and

solves all difficulties."—Ellen G. White,

The Southern Watchman,

April

11, 1905.

SUMMARY: The book of Malachi presents a vivid contrast between

those who choose not to remember the Lord and those who remember

Him and whom He remembers in His book of remembrance; between

those who are merely religious and those who are righteous; between for-

malism and faith. It calls those who fear the Lord to let the fire of the Sun

of Righteousness blaze out from lives totally committed to Him. Their

witness is intended to reach those in danger of being destroyed in the fire

that will leave neither root nor branch.

As we conclude this quarter's study we must respond to God's call

given through the Bible writers and reemphasized in these last days to

yield to Him complete control of all that we have and all that we are. As a

church we need a new commitment to His expressed will. As individual

church members we must dedicate ourselves anew to let the beauty of the

character of Christ shine out from our lives to a world darkened by sin.

NOTES:

Lessons fog' Moist quaraev, 1987

Sabbath School members who have not received a copy of the Adult

Lessons for the first quarter of 1987 will be helped by the following

outline in studying the first two lessons. The title of this series is "In-

sights from the Book of Daniel."

Myst Lessoura:

"HOW TO UNDERSTAND PROPHECY"

MEMORY TEXT: 2 Chron. 20:20.

THIS WEEK'S STUDY: An overview of Bible prophecy.

CENTRAL THOUGHT: God has not left the world or His people

without warning and guidance. He has sent His prophets to warn of dan-

ger and to point out the true way. From the Bible we learn that God has

been active in history. Indeed, He has been active in the life of every

individual. We need to be grateful for His protection and His showers of

blessing. But in a special sense in these last days, we can be grateful for

the words and the writings of the prophets that warn of danger and point

the way to eternal safety.

OUTLINE:

The Principle of Prophecy: God Keeps in Touch.

II.

The Prophetic Ministry: A Gift of the Spirit.

III.

Keys to Recognizing Bible Prophecy.

Second Lesson:

"JUDGMENT AND MERCY"

MEMORY TEXT: Micah 7:18.

THIS WEEK'S STUDY: Daniel 1.

CENTRAL THOUGHT: We see the judgment of God in sending the

people of Jerusalem into exile, but we also see the mercy of God in

caring for those who are faithful to Him.

OUTLINE:

Overview—God's Justice and Mercy.

Lessons in lEvaille:

The regular Adult Sabbath School Lessons are available free each month in Braille and

rpm records to blind and physically handicapped persons who cannot read normal

ink print. This includes individuals who because of arthritis, multiple sclerosis, paralysis,

accident, old age, and so forth, cannot hold or focus on normal ink-print publications.

Contact the Christian Record Braille Foundation. Box 6097, Lincoln, NE 68506.

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West Nordic



9,298,830



8,967



7,776

:.Yugoslavia

ugoslavia



25.690,000

10,431

274

11,008

Fields: Greece



9,793,000

258

246

Iceland



235.453

555

380

Israel



4,129,000



11111



Division totals



257,086,845

1.062

64,008

65,946

818981cs as of December 31,1984

Pakis

tan

°Israel